What's the part about some elements are present both in a custom state and also in a custom state? What's the data? uh, you know, concentration on fighting next, about the president, about the hosting state, about the hosting state, but it's not, it has to compare with, um, uh, [...] fighting next and 9th and 6th. I'm trying to do more of the noun.

[01:05]

I talked a little bit more about some of the other factors and maybe some other broader elements in the mental CTA. The rest of them being the fourth one that I'd recommend all of you to do. I'd like to begin by trying to answer this question which can't be answered once and for all. Maybe we can answer it actually in a Charabata school, but other schools that have Abhidhammas don't necessarily agree with what we've come up with.

[02:07]

Let's try to see how it goes. One question I'd like to ask at this point is, what's the difference between a loss of state of consciousness and why not give a loss of state of consciousness? What are the purest of the prongs? Do you know what word I'm going to spell out? In Sanskrit, it's .

[03:12]

You can see part of it, but the moon. . What is ? Better, with the clown. Well, it's this part of it, this part of the other piece, blowing it. It needs to be an astrobot that knows if there's no outflows or if it's pure. If it has no outflows, it could be. So these are the, these characterised states that are down with our house. And so the last of the diamonds are the bottom and the hatch, the bottom of the pot.

[04:25]

So even diamonds of the streamline and the water treatment and the non-return, they're also on this level, not just the other one. Those four path moments are also omasarvas. Even now, we say, somehow, that the heavens have eliminated all the asarvas. And then we have the other word, kusavas, or kusava. Pali, kusava? Kusava, and in Sanskrit, it's kusava. But we probably... Everything is terrible. If you want to involve or check your book, make sure it states, not here and then.

[05:46]

This isn't the way you can do it with Charley Beech. There's a double line there. Anyhow, they... The crucial exists here, here, here, and now the first pastor does it But also, if an astral rock, it must be up here, very near also. Makes sense.

[06:49]

But when it exists here, here, and here, like last week, it's like, it's like, I'm being a Buddhist on a path. I'm being on this path, like, where I'm invading the ground, and I'm invading the ground like I was a... So, if you say it's because the language is wrong, then it's sort of somewhat correct. Circularly, of course. What are the differences there? It's like, how do you say it? How do you say it? Just, how do you, how do you, you ask me to do it, you know. There's a space in between the ground.

[08:00]

Crucial, crucial is to produce a paramatrimal term. I'm not sure about, doesn't, But that doesn't say that the Nasrallah states don't are Kyrgyz. Only the Arhat states are all Kyrgyz. So the... Well, an Arhat can exist in these other realms. But then it's over here in the common Kyrgyz. When it gets in the realm of the living charge, the Arhat can live in these realms. But the way he lives there, the other stream moments are not . But they don't accumulate . There's a space in the exposition that isn't talked about.

[09:01]

We're told that the Arhats only live in those hideous digs. Because if you want, when you look on the side of your chart there, I don't know if you can see it, but it says Arhats only. You see that? And let's start with the dig that you see past the 72 or the 89. But at the same time, the other PATH people are not accumulating time either. So their situation is somewhat unspecified. Yeah. It's only a gap in what we're told. I don't exactly know what they think about it, but it's not great.

[10:05]

It says that they're not in those states, but they don't change their crown. So what's another way to express that they don't change their crown in terms of the differences between a crucial state, a wholesome state, and a true state? How do you mean? his experience, in his experience. And in fact, all sense experience that comes to you in termination with whatever sense consciousness is upon you is vipakta.

[11:09]

So that's not really a difference, although it does happen a lot, it's not really a difference that they experience vipakta is that they don't create the vipakta state. Dhanukya speaking, what's the difference between a Kusala state and an Anasarva state? It's like three believers. Believers? And not believers. Right, but in fiction, it's different. And in Holstein State, are they present? They aren't broken? Right people broken? No. No. Should be. But it's right people. No, no, it's not.

[12:11]

It's very intentionally broken. But three of them today were all broken. Yeah, most of them were broken. But not all three. Now all three are present. What other differences are there? Anybody know some other differences? There's some greater awareness that's not the case. It's actually the third path, the first thing. Yeah, well, besides when I'm down, how do you say greater awareness? It causes, it organizes.

[13:20]

What do you call that awareness? What kind of awareness? It's awareness of what? So now we have awareness of dhamma, that's a better awareness than ordinary awareness. It's an awareness, but it's It's called V. And now you have this thing called, you always have VB on it. This means knowing or awareness. And it's a gene that's to be able to cut or discriminate. They all have discrimination. Now you have a really high-quality discrimination. You can discriminate, at least discrimination, but you can discriminate among dharmas. We call that paññā, or pañña.

[14:23]

Now this has become very powerful in these states. Especially in these states, too, but not right here. And now it's become predominant. So in these states, we have paññā. In the whole state, we have paññā. Can you have it? Can you have it? Anyway, you did. No, no, it's a shame. And so, panna is probably a blood. It wasn't so strong there. I understand what you're saying. I mean, you said you use the word abhidharma, but what can you use to go understanding, but... I was trying to get some of this to be... Ken said greater awareness, so now bring the word understanding down to these emotive expressions here.

[15:54]

What does understanding mean? Can you understand me? You say understanding, but you could also say enlightenment. What does enlightenment mean? You don't see the word enlightenment in this book, do you? If you do, it's in some descriptive prose. Understanding, understanding and dharma. Is that what you mean from dharma you said? Do you mean some dharma process? Yeah, that's right. That's the point. What are the things we're communicating here? What are we functioning through here that you're talking about over here? So here, we are We have caramel incinerating, and that means what's the caramel?

[17:11]

Here we have taken an alpha, right? You see? But now chaitanya is all under the influence of this vijñāna that knows dharmas. So once chaitanya, once this organizing principle is influenced by being with siddhāmas, it doesn't get no one that puts them together in ineffective and unhelpful packages. Once you see things as they are, namely as in a dharmic formula, you don't make any mistakes in terms of trying to take certain kind of conglomeration and concepts that you place on things and try to work with those. You work directly with what's happening.

[18:12]

And then you don't even have Kami. You just work with what's happening. There's no problem. Here, Kami is still sort of dispersed and gross. So Chaitanya is still trying to work with gross kinds of events, which don't really happen anymore. So the main difference between these two are, one, the fact that Chaitanya is non-existent, and that we have the presence of all the path factors, all the eightfold knowledge that are present. And one particularly important one that I'd like to point out is that the tattva has changed. To what? Right intention. So the first function that leads towards concentration has now changed to right intention.

[19:19]

The first impulse You talk as an impulse, right? You talk as if some star has come and some star has come back. The first impulse, the first drive to apply the mind to the meditation object has now become right intention. It no longer is working in conjunction with a gross chaitanya that permeates karma. It itself is right intention. It knows why one meditates. It knows the liberating qualities of being a meditation, rather than the sort of state-changing powers of a meditation. And by the way, last week when Vanya brought up the Abhidhaman Sangha saying that Breathing can lead to full trance. That's right. And I looked up in the Siddhimagga and I found also that the Siddhimagga says that it leads to full trance.

[20:26]

So I was wrong. And I noticed that what I did is I, several years ago when I was studying the book, I wrote that it leads to full trance. And later on I found out that it led to access. I forgot that it led to full trance and thought that it just led to access. But it It can lead to access or to full trance. It depends on your attitude or your intention. If you want to intervene, produce the jhana for the change of state, then breathing will probably lead you to full trance. But if you're not doing it for that reason, if you just want to be living in a concentrated, mindful state or insight practice, In fact, he put it into effect in a young boy's kitchen. And the attention would be correct, and you wouldn't necessarily want to be young. You didn't care in your mind, but you didn't care to. So there's these differences between these.

[21:27]

So these are the four pathways only here, around the gate. At the path moment, can visit in the various local power realms, can they do they feel some separate existence also? a all-look-apart state that has the dharmas in it that various kusala or apusva states in the various can you have a path that knows the dharmas that are present in mundane spirits

[22:29]

And also, can you have another path moment, which has the donors that are present only in . Do you have a state of consciousness that have some which are state? Yes. Do you have another one which has a different set of in your state? In other words, is there some super mundane state separate from the states that are present in various mundane that have What do you mean, is there a state that has some darlings in it that are not present in any worldly state? If you know some darlings, you know already enough some darlings would definitely be present in the state that are present in all the states.

[23:40]

Right. But those, you know, you're wondering are there some darlings that won't get present there but not another? Well, not exactly. I mean, when we talk about superlending states, the darkness that exists there, are we talking about something that doesn't, that isn't... separate from visiting mundane states with certain auspices, un-auspices, is there some separate super mundane states in addition to the ones that visit mundane states? Well, when I say that they live in a mundane state, I don't really mean that they live in a mundane state.

[24:44]

I mean that they look like they live in a mundane state. You look at the diamonds that are present in the state, all these diamonds look like the diamonds that are present in the mundane state. But because of the nature of it, because of the particular collection that you have now, it's a super-mundane state. But the diamonds present there are very similar to the mundane state. But there's a little bit of decomposition you can get from that. So that you find right life with it. You find right mind things. You find right action. You find right speech. But you never find the combination with it for you. You find them, but you don't find this particular component for you. That's become very strong. But you could say that the reason why it's so powerful is because his other dhanas are all present there. That action, that speech, that livelihood.

[25:50]

There's another way of saying that now Wuxian has the newly absent effect. Or that it was involved in the state of the moment of breaking the lineage. It's now different. It's been educated. It's seen the way the damage worked. We see that life is suffering. The Abhidhana way of seeing life is suffering. You just see the damage. Once you see the damage, you see the knots of organizations. And what I've been watching is that they're trying to just get stuff to sink in. And it's... I had trouble, I couldn't think about death. Yes, intellectually, I know the poor never do this, but it seems like they're very slow in their heartbeats, and there's a sudden motion of knowing.

[26:58]

When I have an insight, I say, oh, my words are exactly the same as these before, but now they're different. Get an idea? The fact that you believe you know what there is before there are no changes. What in depth? In terms of what we've done, What's, we all need to understand the personal virtue.

[28:05]

I don't know if you all understand the third, or the fourth, but I don't know how deeply we know that there is no young, so to take that on third. I don't know how deeply we know that the path, the fifth step. I think all Buddhists must know the personal virtue, right? That's the definition of the way I've done it. All beliefs know the 13 of the truth. At least they know that. That's keeping them in the path. So there's some difference there in that way. And I think, obviously, They're called holy truths because, well, let me see, only a Buddhist knows the first one.

[29:07]

And only an arhat really thoroughly knows the first noble truth. You have to be an arhat to really thoroughly know the first noble truth. Well, I think anybody that knew it would be a Buddhist. Then we can start out on the levels of the dhamma. Yes. And it seems like we can add up to the state level. But then if we know it, then if we excuse him, if we know it to the extent that we exclude everything, it's something else. If we knew what? Like Jerry's senior year was kind of resisting after his second year. You have to be a good student.

[30:09]

You have to push more the truth. If you do well, you push more the truth, you do well. put aside things to distract people, you know, if I didn't think about that. But then, you know, I did this, and then [...] I did this. You could super quickly have two of them, you know, be a disciple of the Buddha. But how hard is it to be a disciple of the Buddha? At a certain point, the Buddha said to go on a certain point, and at a certain point, if you have a certain level of insight, you can't have it without being a Buddhist. But there are a lot of certain levels of insight that can happen outside of Buddhist training.

[31:10]

very, the highest level, you sense that, you know, it's actually a good thing. Good thing, it's an issue there. In other words, something in some other, some other, put in a family school, you have to speak in tongues, and it is not the same. That's right. In Maharini, she said, we feel like our hearts. Oh, is that something you want to talk to people about? Well, we have this hierarchy. It's somewhat Indian, but also, at any rate, this is the way it is. We say, and we then do, we say that, we'll start with Mahayana. It's the sea. That, to be able to see dhamma, probably work. To see the world without dhamma, liberates you from what starts to be lower level.

[32:17]

This isn't low, let's just start with the lower level. Some of them practice meditation. If you can practice meditation, you can get yourself into the group of doctors. If you liberate it, you simply find it, ah, perfect. You're no longer running on the streets, you know, grabbing people, you know. You should get it, you get it clung over your head, like Bill Clark, you know. You no longer walk through Black Lives Matter, you know, you no longer find yourself waiting to be put in power, you know, to be protected. In other words, your life will be somewhat literary, you certainly won't be suffering. Because you won't, in the long run, think of things clearly as, you need to see things, to look at them clearly. I mean, to see things that you look at. That way you're already free from various objects of creating hate in the region. But still, clearly you can think of it as probably even more important, even if you're not feeling sorry, and you're sophisticated, and you've come through, and you've talked about it, and you're at the scale, you tell you're in a state that's very silly, and where much of what people ordinarily consider a trouble of life is the power of youth, and you're suffering a lot of it.

[33:40]

Why? It turns out that as light as it gets, it's never-ending. And it may be like this for a very long time, but eventually you'll always be going and going again, and you'll always slip and fall and fall back into the state of... Because you never got out of it a second. So it's well known he didn't get healed. He didn't go through it because he suffered. He used to go through it over and over and over and over and over, but nothing before the healing. In a sense, the personal truth, to know it clearly, thoroughly, I'd say you have to agree, but the personal truth, you know, in some sense, it's just how now we are now and how it was. We should think of it a year after. The cycle of re-evolution. All of it is . Now, you know, in fact, you have in, you know, Mohenjo-daro, that found his .

[34:43]

He found this plastic of which spin. Plastic of which spin. Plastic of which spin. Plastic of which spin. And what's spinning here is you have four wheels. It's just that four wheels, these four wheels. And he just, his way of life was spent. And I found him in your daughter's office. Way, even before patriarchal society was even. When my mother was still in charge, they had this idea.

[35:47]

And so Buddhism picks it up and it's as current. This is like a suffering. It goes on forever and ever, and you never, it just, no matter how good it is, it's going to be bad soon. No matter how bad it is, it's going to be good soon. But even though it gets good again, it's going to get bad again. And no matter how good it is, if it's good forever, it gets really sickening. And Indians know this. They know it. And then you have $4,000, $5,000, $6,000, and you're in the dough. And they didn't want you to get out of it. If they keep you reborn in it, because it requires skill, you'd have to get out of it. And it takes a long time to figure out how to do it. And Buddha figured it out. He said, did I figure it out? No, I'm not. I'll show you how to do it. And so he said all these various, he did all these practices for me, all these different genres, and said, they don't get you out of it. They elevate you, but you just keep going around and around and around.

[36:51]

So this first kind of practice of elevating the unconscious is a kind of liberation. Then you come to a state where the ahas get liberated, and they get liberated by seeing the dhamma. But the way they see the dhamma, when you compare the way they see the dhamma with the way Bodhisattva sees the dhamma, their enlightenment, the immanent far-reaching. But although they see all objects of craving and delusion break down into their more essential functions, and they see things more accurately and deal with them that way, still the elements that they see of interaction, they don't understand the nature of the elements. Only the bodhisattva sees the way the dhamma tree are. And only the bodhisattva sees that The boundaries themselves are completely on each other.

[37:57]

You can't say what a downer is a psych or not a downer to the other. It's specified as an issue. It's empty. So here's a liberation input in the unknownness. And even in bodhisattvas, we still have many stages. So the various schools of Buddhism, if you start with the Theravada or the ,, they have a religion. But the main stages involve other kinds of Buddhism that integrate people. But then you go beyond that and you go to the ,, ,, ,, and so on. But each one transcends the specificity of the one before and goes on to a wider and wider and understand the nature of reality. In popular schools, for example, you can enlighten yourself by sitting down, or you can enter the room now, or you can postpone that and act in the world for other people.

[39:10]

And you do this because you believe that to do so, you have to deepen your enlightenment, to trust that. And people are educated to do this in order to deepen enlightenment beyond what they thought with their original insight. So there is some priority factor. By practicing Mahayana vision, you revitalize the stage of the arhaktic truth. So the arhat is the disciple of the Buddha. And you don't go beyond, you don't do it better than you did. But in the same time, just teaching gets certain forms of expression. And those forms of expression are bound by the form. And at a certain point, they lose their vitality and must be revitalized. They have to be destroyed. And new ones have to be developed. So Buddhism always keeps turning itself off that. beyond, it puts down its past, and by the new way, it is the first original truth of Buddhadharma.

[40:16]

So in that sense, they have to build on past practices, because the Buddha, he himself, his enlightenment was only expressed in terms of his disciples. If you don't recite to your disciples, you can't see in practice. A disciple who said is nothing to see. So you have this form of a disciple, so you must step from his disciple. If you're a step-brother-in-the-cycle, you're a brother-in-the-cycle, then you have to say, if you're going, it's better than you. Otherwise, why would you do it? So, the Mahayana steps from the Abhidhamma. Start with the Abhidhamma, understanding of Dhammas, and take the Dhammas down to another level. The Dhammas are thankful. So the Mahayana understood the Abhidhamma, they studied the Abhidhamma, they knew the Abhidhamma, they believed in it. And then they went beyond that. And also the early Mahayanas were also, after a while, their form of practice, became the point of departure for Chanchen Zong. And Takenzen had to have taken their step in order to revitalize for their time.

[41:22]

But they never felt that they went beyond the Buddha. So then, at the same time as concrete, actually, we lived before concrete in China and more than in England. You'd have the penicillin and shingron, the U.S. Apparel School, which is also concrete. And they ranked both Indian and Chinese concrete ranked the school. And what they say is that... They say that the Buddha, the Buddha, when he was first invited, he just didn't think that this enlightenment had anything to do with people. He just enjoyed it. For days on end, he just enjoyed it. He was requested to teach it, so he taught it. But he just taught it. He just spoke his mind. But no one understood him. Because just speaking his mind without veering into the people of India at the time, it wouldn't make any sense to me.

[42:29]

It was too much just to go natural. He used to be as joyful as the person himself. And they didn't understand. So maybe you thought, well, maybe I'll try again now. And this time, you thought, well, I'll speak in my language. So you chose the language and spoke in a very systematic, straightforward way. You spoke in the simplest possible way. You're not really talking about the truth. It's a simple apostolic teaching. It's a teaching that all men could understand. All men would listen to it. So those who listened, they were enlightened by it and said, this is the point of the truth. But then he gradually, as he entered that, he then taught, he became more of his own self. Graduated by more and more the way he was just an actual God. And at the end of his life, supposedly, he spoke the times of the secret. which is called a qingong or a high, or it's called a lotus citra in India, according to this one path. Both qingong and both phantoms and zhangs contain those super-teeth, meaning a high.

[43:41]

It's a separate course for their own teaching, based on critical medical theory and both. And that's the picture that probably comes up specifically, in a sense, a bit unintelligible, to just imagine someone just sitting there and talking about it, or describing it that way, or living in a world like that and expressing it in that kind of way. But then at the end of his life, after bringing his disciples along and he spoke that way, but still, that's the very reconstructing of it, because actually, his disciples continued to live their narrow life, They didn't take down all possible forms like that. So they did somehow that. But it's not to say that the a-ha's unenlightened. They came and did levels of enlightenment in order to, in order to cloud one's arms so you could find more and more than one teacher, you know, in his, in his practice. Is there any point we can make, please, don't start to think about what God is?

[44:44]

There's nothing that's not known to you. But once again But Buddhism, omniscience means you know everything you need to know. The very thing you might not know is that it's irrelevant for getting people out of suffering. You know all the things you need to know to get yourself out of suffering. So if you know how to get yourself out of suffering, and you practice with other people all the time, then you don't need to know any more than that. Basically, you just want to get out of what you miss. You need to take everything with you. That's, anything else that's, there's various other things that could be known theoretically. But if you know them, it doesn't mean you're good, so you do it as if you know them.

[45:56]

And he was very serious about that, so one could, they talk about why didn't Buddha answer certain questions? Some people say, because he didn't know. Other people say, because it's actually, you can't express it, you can't try. A lot of people say it's beyond the methods of the practice. So we really talk about certain things that weren't embraced by the practice or other practice. But you know everything that's used to you while giving out a particular dignity. The third way it's often thought of when you talk about this is to be able to recognize the eardrop, which was on forever. So it does go on forever, and yet somehow the natural thing you do is you find something mixed with it. You find somebody to drive it, and you get help to drive it. The Buddha is completely happy, completely at ease with the situation, although he still realizes that it's suffering.

[47:04]

So you can see the dynamic nature and then the nature of the Brahman that they like. They essentially learn from the aspect of what's happening. That's why they call it self-structural. It goes beyond the arhat. The arhat just learns those pairings of heat, to self-cultivate, to bring self-cultivation. It doesn't want all the powerful ones to have to do any good work. Like, for example, being wounded. Arhats, you can learn how to do that. But people aren't willing to suffer. But what does that mean? What [...] does that mean? That's the funny thing about Buddhism.

[48:23]

If I look at who they call you, you know. So in Bodhisattva you have this power, I mean, I'm sorry to put this, So I put this, you know, something about this girl. Now she's a woman, but she's a young girl. How? Yeah. She's a young woman. How can she be no more than me? It's a full watch, you know. and then she quickly watches it. But when you change it and you share it, and the ball is there, you can find it, you can land it, because it's sort of a unique new moment. But she becomes a man just because she kind of did it. Like, her understanding, her enlightenment is just, it's completely present, you know, it's fully developed at that moment. It's like a flash away from being good.

[49:23]

But she was completely enlightened. She was completely, perfectly enlightened at that moment. But just even though she did, just before she had become a Buddha, she turned into a man. Because someone would say that the Buddha is a man, so men don't have to change to become a Buddha. The problem with Buddhism is that you don't require any change of sex. But women have to change their sex to become Buddha. Because she's chosen to be a Buddhist, so she can be a Buddha. That doesn't matter now, does it? You see, we need to get up there and find another path to talk about power. I bought it, what I bought it means is that you It's just that you're yourself, whether you're a man or a woman, you're just yourself.

[50:47]

But, when you picture someone becoming a Buddha, the form of a Buddha, you say it's a man. Okay? I mean, you just, you don't have the pictures of a female form as a Buddha. You don't have curly hair, or an easy posture, and the okay step. You don't have that form of Chakyamuni Buddha of a woman. You're just going to say it's a purity, They never changed it. They never expressed some shock. And then he strived quite clearly for him to do that with the man. But what is the nature of it all? I think he did it so quickly. Look, do you know anything about historical development that you all can think of? It's conceivable, if there's some high place you can go, it's conceivable that at some future historical period they would put these south further, a liberation, because of the condition that those had.

[52:08]

Like, I don't know how long it takes me, but it's more than likely that Buddhism is not the key to our future. We need to adapt to learn to study Buddhism. The one reason why Buddhism is the last is that it's the nature. because they'll recognize that whatever it is, it comes from the Trinity. But the name of the religion, the real life is that it could be destroyed, and it could be reborn, and it's found a new way to have it. I think that's the kind of thing. It's got to be 500 years, and it's going to be a major change.

[53:09]

I think the authors have said, the Western Jews themselves have shut the door on it. They proceed to adopt a baby. They're 200 years old. Not that it's going to happen. We're past the stages. First stage, I forget the stages, but the second stage is just curing the patient. They seem to be more in the Americanization. It's not clear to us yet exactly what they're doing. It's really different. And, you know, I don't think people are really, people are really different. Or, I mean, it presented really, like, looked on, lost any doctrine about some of the precepts it did. It took a lot down the future story. So, I mean, we never did something, we never did something quite different again.

[54:12]

And, you know, we knocked those off the phone. We might even let them leave their people. for maybe a movie. That's something like that. It's only a whole form of expression, but both the writing down of the picture's scenes and the writing of the document is something that they did. And so we have that as a record. They're practicing all the same. They're always trying to teach each other And also, Buddhism comes up on itself in a different way each time. So you're all coming up under a new state, Buddha and Jaya. We all have the responsibility in our practice to make sure that you don't get stale.

[55:20]

Most priests have to continue the practice with such stale food. And probably we keep ourselves quiet or we stop. Well, dealing with groups helps. Dealing with lots of different people helps a lot. That could be critical, but still, the problem is if you become senior, that people don't think about you so much. How do you put the impression, how do you put the rear-pounding, washing up, and all that sort of shit up? That if you're old, how do you work? You want people to respect you, and you want people to interpret that as senior who is senior. How are you going to do it? But also I feel like my heart is starting to hurt. I don't have any children, I don't do it much.

[56:25]

Even Buddha's way, it's even in perplexions. It's in your deepest habits and feelings of prolonging the relationship. Chicken in the food, it killed me, I think, but not too well. I had to put on the music. Fuck you, man. So it's quite true, that's part of it. However, it is possible to do without the music. One of the first books I read before the exam said, that's the time where she's talking about how it is possible It would be a good thing if there was alcohol in there. That's right. There's some unmarried monster ahead here.

[57:30]

So this is our carpet, and the saints, they're asking, what does it mean for the half-man to go out? should we take the consciousness? In one sense, it doesn't make sense that the whole state of consciousness, in fact, could drop the whole state of consciousness. There's no mechanism you have for the whole state of consciousness to go over the whole state of consciousness. So what do they mean here? When they say that when we have, in the first path moment, we take the state of consciousness, what does that mean? First, second, fifth, sixth, and eleventh. That's five. You're skeptical.

[58:50]

You know how to be skeptical. So it goes, in the first moment, you eliminate or destroy the state of conscious self. How does that go? How do you destroy them? It seems like those six practices May I first ask, may I ask, is it, is it so that, uh, those IHLC states, crash states, uh, are only coming up in the Giovanna, uh, states? The IHLC states and the Giovanna state?

[59:54]

No. Uh-huh. Also wholesome place. Wholesome place is there also, but... Yeah. But generally it is in other places in Phra Plaza. Oh, I see. Because the other places are occupied by the Vanda, or by for the journey practice, or my journey practice, or investigating, or whatever. which are mostly departures, you know? Yeah. Yeah, right. And if the departures, the very departures would be the only place where atomic, atomic, atomic state occurs in Java now. So it seems like when we talk about a hero fact and a no-profit, that they have to protect their collection in a cross-profit.

[61:10]

although they exist in crystal faiths also. The other dharmas involved in the half-state, such as bright light, good view, right attention, right views, that keep, like most new states, from arising in the javana. I don't know how. He's saying you have this moment of consciousness which is called the first, let's say, first moment of path, of appointment. And then in succeeding thought process moments, which are there is the apocryphal state prevailing in your life, okay?

[62:15]

Some object arises, so many objects arise. Because of your karma, one kind of organ opens up and lets an object in to disturb bhavandra. In that series of apocryphs and kriyas follow most of the apocryphs. You get into a situation when the possibility of karmic action occurs, the possibility of action occurs. And then you're saying, I think that because that path moment has occurred, now when you go into this state, there's some protection for how you act in the javana stage. That's as far as I've... That's what I was going to say. It seems like I should be able to say more about what type of perfectionism is and how to like it.

[63:18]

Mm-hmm. Or in other words, even, that's in the thought process, but even inside the thought process, he's saying that the succeeding moments of consciousness, when the opportunity arises for karmic activity, some of them, some succeeding moments, they do not, they just pick pockets, you know. Mm-hmm. or just clears. They just happen. They're either given to you or they're automatic. They either come as a result of past action, you know, that is automatic, it's somewhat, it's just given to you, or they're automatically coming to your mind. Then all of a sudden it's a space. You can do something. There's a moment when you have a chance to act. In that moment, he's saying, because you have this insight, because you have this first path in you, now the way you act, it's either protected or it's influenced.

[64:19]

Thank you. I think you're getting into it all the time by what you're seeing. So that's the story that we've been having since the end of time. That's right. You know, people like that, which you didn't know.

[65:32]

It's kind of weird, isn't it? How are you saying that about... You know, particularly, it's like, even in the scripture, that's the second day. Anyway, I am going... You have some question? When you had the pain, what? When I was there? No. What weight did it have? to fill a block in your name, then you become 65, 65. That's wrong. It's probably true. Your question, which is, well, it's, um, you fully understand it now, that in respect to your work, your power,

[66:46]

I was thinking about what Bertie was saying, trying to figure out the same kind of thing. And I figured, you know, if I still do stupid things, I still do stupid things, you know, like get angry. I get angry at something with not going right. And before, let's just say, for example, before I might have believed that getting angry would make it right. Or getting angry that the situation actually had it out for me and I'm okay, but the situation was all grouped up, you know. The stupid situation is that. This darn tool, there's something wrong with it, you know, it's not me. Throw it and get angry. But after I realized that it's really not that situation or it's not the tool, that's goopy. But, you know, it's probably not sharp, or I'm not sharp, or something like that. I still get angry and say this damn thing.

[68:00]

But I know that it's not... You know, it's not going to do me any good, but the anger's not going to right things, and that actually something's wrong somewhere. And it's not that the world's got it up, or something like that. So I still do the same thing, but I've got some different, a little bit different attitude about it. I still get angry, I still do the silly thing that you've got a notion that, you know, different notion. And then point out the gap in that position. that we know that the aha only exists in the kīrya, the kīrya realm. Pura vipura and supramundana undergoes headings of wholesome or neutral, but not really under those headings. So we know all these things.

[69:09]

I think that all three of them, or at least half four of them, half five of them, we just put it all together. make up something, I think, which is fairly comprehensive of the Vedic system. One is that by having, for example, the first moment of the path, the first insight, From then on, for example, in bhakti-bhaktas, there's some equalence. So that certain state of consciousness in the javana stage or any time, aside from bhakti-bhaktas, will not occur.

[70:17]

So it's just that you eliminate, you destroy the potentiality for them arriving. The first, second, fifth, sixth, and eleventh states of consciousness will no longer arise in the Javanic section of the thought process at any time. They won't come up. Either way, these views won't come up. Now, still, though, there's some ... present. Still, there's some possibility of other sacred consciousnesses with the unwholesome arising. They say so. They say that they can ... But we have, by eliminating some of them, they reduce the frequency with which they occur.

[71:31]

So we've increased the frequency at other states. So the pocket will happen more often, nearly as close to the period will happen more often. And maybe the whole centroid will happen more often. So there is an influence, but influence is not, there's not some arm that reaches out and rather wants to get consciousness. But rather, insight makes impossible certain misunderstandings of what's going on. Without those misunderstandings occurring, even when you have the opportunity to fall into the same kind of state of consciousness, you don't have the opportunity. Because you see things differently, you can't any longer have actually a theory of self, you can't have it anymore. You just keep doing it. You may occasionally begin to slip into it, but you catch yourself. You see all the time the possibility of a theory of self.

[72:37]

There's various ways to present it to you, but you don't grasp it. You catch yourself, and you say, oh, that's what self is, and you never point it, and you drop it. Same with doubt. You have the opportunity to doubt, but you don't doubt. You catch it. What's the difference? Because it's all in the present. There's no responsibility to come to a point where you look for something that's not really potentially very personal. It's not really meant to be. Yeah. If you ask, you know, how is it that one part of your character, you don't go back to zero? Because what he first said, this moment happens, it's destroyed, and that's it forever.

[73:38]

Then if you say that, then you say you have insight now, why don't you go back to delusion again? And if you ask that, Buddha really didn't have to answer any of the questions. But Abhidhamma's son of Immanuel, Karasalim, to a certain extent, and Sarvacaralim more so, said they made up various ways of explaining how it happened. But then the Svatantaka did too, and Yogyakarta did too. Svatantaka and Yogyakarta knew The thing they made up to explain how it happened was just what they call critical devices. They knew they were just making something up to answer the question. But actually, there's no way that can happen. If the point is instantaneous and clear, then you can completely start a discussion. Yet someone who had insult never loses it.

[74:41]

Well, how can it happen that we could do anything just to show them our face? It's not just a little bit left over, it's a little bit left over our face. They were made up these things with their life as self-permission. But they were just explanations to the people who asked questions from the point of view of self. And after a while, some of them started to believe in the affirmation. But some of them randomly remembered, kept remembering. that they were just like an agent when they just made the knot. That has to explain how it happened. Because they knew it happened. They knew that actually moments are instant things. That things are born and destroyed completely and nothing left over. And if you also knew that when you had insight, you didn't believe it again in the moment. You remembered. You continue, once you have, you obtain a certain model, you don't lose it completely. If you did, there'd be no point to continue to practice because you didn't give anything.

[75:45]

It always just, you don't give anywhere. It does become a discovery. Yet, somehow, you accumulate stuff. What could happen? It's fine. At least all of it. If you stay there completely, you can do that. Probably, you wouldn't carry anything with you if they could take you there, but the moment you remember everything, come back, you are there for years. And if you look at yourself to continue to flow, you obviously feel that all the people who are not there, So they did this. But some schools forgot why they did it, and those who remembered. The ones who remembered are more precursors of Mahālaṃa than the ones who didn't use it.

[76:49]

So somehow this wisdom, this initial wisdom, continues to be able to protect from certain mistakes. But other mistakes have not yet been pressed. So then the next moment, certain other now emotions are weakened. And when those emotions are weakened, then certain states of consciousness, which we have feared, are weakened. And in the next stage, certain great emotions are created, made impossible. And those states of consciousness that we have feared are now becoming impossible. And in the last stage, so on. So actually, Blanchard's right. We can still seem very common in these first three stages. It's possible that you may have found it. Did you hear that? So that space in between where you don't say anything is because you can't think you have found it, but you have in some aspect of your life, both pulsing and not pulsing, you have eliminated certain sources of content.

[78:08]

You have broken the grid. You have actually made a cut, but not a good cut. So it's not so important that you continue to increase karma. It's that you've done it all along. You don't worry about that. The point is, you've started the process of cutting away, of turning it around. No. No. No. The pyramid idea is that, actually, you get thinner and thinner, but you're always in connection with past karma. This, if you use a permanent idea, you could say that all of a sudden you chunk out certain sections of it. You chop off certain sections. It's like a big thing. Yeah, put me down. You just chop it off. There's a break. So you kind of punch this cat when you want to do anything. So you get this chunk popped off. Clunk, clunk, clunk. What are you doing?

[79:09]

It wouldn't be any connection. So in the Ahat, The archive finally exists only in those realms in which he's totally a visitor to this world. If we ask, what does it look like in the Holstein-Strauss-Kunz lecture, you can read it. It's peculiar, actually. So since, according to the theory, there's Holstein-Neutral in the theory, everyone can experience some of the theory. that if this approach was to be anything but a normal life, they'd only be IHOP and not cumulative primary law. I think that the way I could read this is that one way the IHOP is good is if all the areas are subject to each other. Wouldn't the IHOP also check down food in the pocket? Oh, yeah, that's a good question.

[80:12]

But they are kind of human. No, no, no. The way I read this is that only our hearts are in here, but not that this is the only place that our hearts are in. Yeah, only our hearts can be in there, but our hearts can't experience other stuff there. But they want to experience the pulsing state, because the pulsing state, when they occur, will be the corresponding one of the pair in the... They want to experience something like that. The only experience something like, that will look like, they're supposed to be. So Arhats, it turns out, Arhats are not like Bodhisattvas. They don't look like, even in English, look like they're on horse's feet. Also, it wouldn't have been on horse's feet today. The bodhisattva would also be in this periodic, would also be in this periodic state.

[81:18]

But they could take on the deathly steps, the incarnate in bodhisattvas is that by hanging on to people more and more in situations where people are in these states, They learned how to be . But our is not allowed to be around people except for other months . The state is not allowed by the rules to be around these people that are fighting or whatever. It will only be around other months, other people in special situations. So we had very little experience with it. And he can also teach women if they're in a group. He lectured to a group of women. So he can teach. What he's teaching, the teaching to them would only be do certain things that will do a certain person out.

[82:23]

You can't teach them how to really... Yeah, you can't. You can't teach them the limitations are. You have to say, you have to say, you know, hopefully you'll be, you'll be announcing them. But that's the thing. You're a woman. Woman, I... I don't know about that. There's a new book called, it's an interesting part of it, it's called, It can be a mahāyāna rūma with the level of understanding we have. It can be a mahāyāna rūma with the level of understanding we have. Even in the beginning, mahāyānā, when we start by rūma, is above or after? The beginning bodhisattva is higher than aha.

[83:37]

Even though they don't have some, some of the, you know, fancy equipment than aha, but, but they do various areas that have the feats which the beginning bodhisattva can't do. The beginning bodhisattva didn't do anything to aha. They thought they wouldn't be involved in a wide range of teaching secures. But also the Mahayana says that arhat, just a voice that says arhat is just a, once again, just a meme. Because some people get scared halfway out in the middle of the ocean of Buddhism, we say, yes, they say that's right. It's called powerhouse. You can rest there. So you get there and you say, okay, let's go to the second stage. But they just put these different stages along the way because people will never try to be a word software. If you pull them, it won't really be right. They say, well, after this, discipline yourself until you'll be able to do literary in this life or seven lives, and it'll be like this.

[84:47]

I'll try that. So the unwholesomeness that occurs in the path is it does happen still. In the green epic path, epic entry, still unwholesome states can occur. Some unwholesome states can occur. . I didn't realize until the very beginning. Next time I do, it's not going to be a big deal to me. But it seemed like that one time in the woods, there was an accident with it.

[85:51]

Anything? I have this talk with a member of 1 to 15, 51 to turn it up. It seems like 1 to 15, that one year of practice, you could have to do the whole inside. But one year, even before, after you've done the exact same one year, you can even have some, what, you have a combination. You could practice high. And 15 years later, 15 years to put that into practice. But like, beyond insight on some topic, you see 15 examples of it before you really stop.

[87:02]

Another insight is 15 times you do it more before you actually stop. And you actually see it 15 times, not to make the ultimate of it, but you miss it. 15 clear repeats of that same insight. Reminding yourself clearly again and doing it again before you actually stop. Not to mention, I mean, many, many minor ones when you sort of get that part in your brain. Something like that. So it's maybe one, but if it takes you ten, if it took you ten years apart just to, to get confirmation in your part, it took 150 years, you wouldn't do it anymore. So long. Right. The consciousness of it is enough to put you down.

[88:08]

Yeah. Yeah. You can have insight also in terms of certain things which you won't do anymore, but they will begin to read them to set up the possibility for beginning it inside another level. Once you have the first insight, the other ones naturally will come, according to the out-and-down. You can't stop them. There's a variable length of time in which they'll occur, if they will come. Well, there's just enough time in the book in that According to Mahārāj, it's just in that time anyway. Everybody gets enlightened eventually because there's now this idea of gotra. Everybody finally finds their lineage and breaks it. Everybody finally gets enough examples so that it comes to an end. There's no separation between the lineage of the ordinary person and what they can do in the bodhisattva.

[89:15]

They're all one-spinners. If you set up the distinctions, you know what you're talking about. So the solution to this problem is you carry a lot of new equipment. So, yes, you do have an inside New Zealand air pack, and you do suppress certain possible mistakes. But others continue. So unwholesomeness does still occur. Some unwholesomeness does continue to occur. But they're already changed. They're changed in terms of frequency. They're changed in terms of context. They're changed in terms of the fact that they're getting ready to be flogged later, to another time instead. But using that kind of theory, for more you need a skewer and the frequency again changes, or the amplitude again changes. Just as the frequency of something decreases, the amplitude of it becomes more obvious.

[90:22]

Kind of like a trillion wave in the air. In some ways, if it's been a long time since you've been there, it's not that everyone's been there for a really long time. It's still might do it, again, in another long time, and get surprised again, but they stop it in some way because it happens so seldom, you know, it happens all the time. But at the same time, You're living in the world not so much that when the unhappiness occurs that you trick yourself and you recur. The event that does it is not that. In fact, you spend so much time not doing it. You spend so much time in the state that it doesn't impact you. It makes it less likely that it will again. And interestingly, the middle two states are one is weakening and the other is finally desirable.

[91:27]

It's not... The first one is impermanence. It doesn't come from anywhere that you're going. It's a real moment. The next one's a moment too, but it's something that's been eroded. The moment, and then the eroding begins to occur. And then the other one erodes you completely. So the middle two are sort of... It can't be pronounced as specific. So then it looks like, coming back from the original insight, it's one gradual process of personal refinement, an accumulation or erosion of gross love habits. So this allows The picture of Buddhist practice, which is somewhat familiar to us, it's a very secure picture, but it also allows certain unfortunate events to occur, but also has some idea of rhythm to it, or cyclicalness, such that sometimes you even get shocked by an occurrence of what you thought you got rid of.

[92:51]

So that's another thing, too, that they occasionally fall back. They have to go back. Or also another thing about white people is sometimes they have to go back and do something, some old thing again to see it again. So some people are then going to usually drink a lot, or take drugs, etc. So they have to go back and drink again. And actually, in the city, there's some drinking down there. And it's not that we don't completely suppress it. We don't say, you can't drink. You see, you can't drink from the building, but some people are drinking. Particularly the people that it's allowed for was two groups. One group, these people never drank, you see. There's children, you know. There's children. There's 20-year-old children. And there's 42-year-old children. We haven't jumped in eight years or five years. And now we're going back to check it out again to see how it is. It's been different. We have to go back and find out. They gave it up, they realized, before they could even get into it, that it was crazy.

[94:08]

And so they started to enter on a path of wholesome practice. And now, after some commitment, some real commitment has occurred, that faith has become strong, now they dare to go back and try it. But, you know, you have to sort of trip that off. You have to go back and do it on your own. But there's a lot of other people that don't make any sense for it. There's an indulgence. There's a kind of thing, they find out that anything is indulgent. They find one, and if they don't use it, they put that point on. So this is an idea about this.

[95:00]

@Transcribed_UNK
@Text_v005
@Score_65.16