Thank you. yes i did yes i did okay so see what he just did he said first first thing he did was he said that is that in my reporting correctly first thing he did was called shripta maya pregnant okay then he started to try to try to make some discriminations and some reflections about back and forth okay now the fulfillment of this would be

[01:32]

I can meditate on this, okay? But meditation, I don't know when it starts, but let's say it starts now, okay? So this is now to meditate on it. Two, when this collapses, when, for example, this Dharma called Vedana collapses, what we call that is Anupada, okay? Upada means to come up, to be born, to arise. Anupada means not to arise. And the Bodhisattva, who can see that this event called experience doesn't even happen, sees the Anupada of that Dharma. So what the Bodhisattva needs at that point is what's called dharma where is there anuttada dhamma jnana kshanti anuttada dharma dhammas don't come up and jnana knowledge that they don't come up and patient acceptance for the fact that they don't come up this is the characteristic

[03:03]

of the advanced bodhisattva. And this is a characteristic of the advanced bodhisattva in the Bhavanamaya stage. When you actually, first of all, you read these sutras that say these dhammas don't come up. Then you think about it and you take the full impact of what that means. And then in meditation you actually feel what it's like and you patiently, energetically accept that the stuff isn't coming up. Now, if that were the case, for such a bodhisattva, would they continue to choose what color it is, choose what feelings it makes? And I would suggest that they certainly do. For bodhisattva in that stage,

[04:04]

that really has the patience to accept this kind of non-arising of experience. That kind of acceptance will easily also make it possible, not easily, will make it possible for them to continue the game. A game where what they're doing is not even happening. they might as well continue as well as not. It doesn't make any difference to them. As a matter of fact, if they don't continue, it's not patient acceptance. Then it's like saying, okay, if I can't, give me an analogy, I won't play. If this stuff's not going to happen, well then I'm just not going to see it happen then. But the patient acceptance of the dharmic donors arise is not to stop experience.

[05:09]

And then with that happening, not to get anything out of that. There's a little bit of fun anywhere in saying, okay, forget it, black. Everything's black. Because that's an arising of something. That's not it. That's not it. It's when it actually keeps happening and you're not fooled by it. That's what the patient acceptance of the non-arising of dharmic is. It's when you go around and keep stubbing your toe and not really get anything for or against that. That's what it is. So you can still keep doing these comparisons and make these discriminations and paint whatever kind of pictures you like and also see the other people painting whatever pictures they like. My question is more addressed to the person who's not aware of the subject of that.

[06:18]

Dharmas do not arise in the past, the past is still a creation in the present moment, regardless of whether the person with the Bodhisattva or not, regardless of whether that said it seems to be true. Yeah, and I'll just say it again. Well, the statement there is in which the task is merely a construct that the cousin exists or holds the blade, regardless of whether the person is experiencing that or not. So, if the person is not going to happen, it's not going to be supposed If there is no true path for the present moment, then what basis does he or she have for choosing one such circumstance over another without a real such circumstance in another time and time to compare to it?

[07:24]

If I answer your question, I think if I'm planning to do a different class because it's too complicated, I'm thinking they may be able to follow it. We follow this, but not every company. I'm trying to hear you.

[08:27]

Isn't it kind of a strange question of how do you play piano? You know? Anyway, there are different levels of bodhisattvas. Some bodhisattvas get scared when they see that kind of thing. And as a matter of fact, we say in the sutra, in this part of the time of the sutra says, one of the tokens of signs of irreversibility is that they can see this without getting scared and popping up. And so some bodhisattvas see this and they say, wait a minute, forget it. I don't want to see this. I'm going to rest for a while. I'm going to get it back together. And it's good to eat sugar at that point. That'll help. But some bodhisattvas don't get scared and they don't have to eat any sugar to come down so much. And as a result, they can stay with it. But that's an advanced bodhisattva. So this is a teaching how to be able to stay with it

[09:30]

because not all day public can do it. To run into that kind of experience without some support, from some friends and relatives and some futures to say it just happens to you and it's a good sign and all that, and to tell you that if you saw this stuff and you weren't afraid, that would be a sign that you're irreversible bodhisattva, so go ahead and not be afraid, because that means you're irreversible bodhisattva, and since you are, you can't get hurt anyway, so don't worry. Without that kind of help, most people would say, forgive. Now, even if someone told you they would say, forgive, they'd say, forgive, they'd need quite a bit of encouragement to tolerate that. But if you can tolerate it, then you can continue to play the game. You can continue and say, it's a pleasurable one.

[10:31]

It's a painful one. Or you can just experience where I am saying that. Either way, it's a sense. To say something after you see through it doesn't really hurt you. Hopefully. I think for some people it might make everything they do meaningless. Do what you do. Except that which you impute to it. Without imputing meaning to things, they don't have it. But when you impute it, once again, if you watch how you do it, it doesn't really impute anything. So for some people, it's going to be quite a shock to see this. And in fact, it doesn't happen to too many people because people do a lot of sugar.

[11:35]

They protect themselves from this kind of experience. Usually people don't have this kind of experience without something, without considerable yogic, without teaching and yogic concentration. which had his own kind of protection, or without pushing himself in front of an extremity, like fasting too long, or taking too much drugs, or getting too smart. Like Nietzsche got too smart. Fugius Nietzsche got too smart, he blew his brains out. He saw this, and then he disappeared, and he went crazy. That's what I think he saw with. And when he saw it, he would liberate him, but he would have burned up in the process.

[12:36]

Anyway, that's why you have to be careful not to push yourself into extremities, because you don't know what happened to you. It's good to take it easy and just do what you're told, you know, the thing to do rather than what might be the highest. What are you smelling about? Eating sugar. Eating sugar brings you down, makes you come down. It makes you kind of get heavy and knock your energy down. It's the present will. It brings beings around this kind of hyper, when they get in

[13:47]

When they get in a state of awareness like this, and they're also honest to it, they're not stable enough to handle it. And if you eat sugar, it brings you down. It calms you, actually. But you can't, you don't see it anymore. It's like a tranquilizer, an organic tranquilizer. Well, you don't have to believe in it. If you believe that you can't face that, then you'll believe in sugar. But if you're facing it with equanimity, sugar won't affect you. But what you want is something to bring you down, and sugar will do it. Not just straight sugar, by the way. It has to be mixed with it. It has to be candied. and a cake or something.

[14:48]

Not just fake sugar. If it were injected without you knowing it, it might not work. You have to go out to a store or run out of the window, go over the green door so you can get a poppy cake and shove it in your mouth. You'll come down. Anyway, if it doesn't work, let me know. I think for something else. You can be brought down. well let's try sugar syrup oh yeah yeah that seems interesting that's what you want you want a distraction but you're so tuned on I'm having trouble finding distractions. I mean, you sort of look for distractions and go... So you can't escape, you know, because everything you look at turns into emptiness.

[15:56]

And there you are, sort of not being kind of willing to face the world of liberation that you've gotten into. Well, get out of it. That seems like what all your escapes are in that gaping the inside of that team. I want to hear about that. The message also on writing, do not unite and do not birth, do not rise and do not appear. It's just that you know them. It's just that you know them. But then that's the insight that it's coming up by the culture of the church. In fact, I'm not clear on the fact that I'm not going to be trying to do anything like that. I'm not going to be trying to. A little quickly though, I didn't follow. How, what do you say, how would one do arrive in the fall?

[17:06]

I mean, it doesn't, doesn't occur. Does that mean something that means? You say that the feelings don't occur? That's because they don't arrive, they don't arrive, they don't fall away. Um, they don't arrive, they don't fear. Is that, is that reconvention? Or is that reconvention? How does one come back home? What was that? What did it look like so much? Well, one way to, for this particular dharma, this particular type of thing which we call healing or sensation, one way to arrive at it is just to meditate on that one line there that I just went through, namely, they are proof of retribution depending on causes and conditions set up by actions of the previous existence, okay? If you think about that and work out, just like I just did, a little bit of more, and just keep running on that, I think you'll see, at some point, you're very likely to see that this Vedaman doesn't actually happen. So that would be a way to arrive at emptiness or at the non-arising of that Dharma.

[18:08]

Now, to arrive at the non-arising of all dharmas, you haven't done that yet. You've done it with this one. other meditation in order to do it for all of them. There is no ego that you experience because there is no ego that you're patient. Besides, you barely saw that. You weren't scared because of the process of a person.

[19:10]

The impersonal will dry up the outflow. Right. Impersonal, in other words, so that you're not clinging to the scoundrel, okay? That's impersonal. So that will stop outflow. The bodhisattvas do not stop outflows. They see, rather than stop the outflows, they see that the thing is going to count in the first place, which is more profound. They let the outflow keep happening. With the outflow still going on, still playing the game, they see that there's not even any diamonds there to be going to have circuitry happening with. Bodhisattvas do not cut the outflows. Our hearts do.

[20:14]

Therefore, our hearts, when you cut the outflows, you become what we call field of merit. You finish off. Bodhisattvas do not do it. They keep outflows going, in a sense. If there's outflows going, all the better. The mind offers that way. For example, what you just read before, when the mind is running through this material, if you're saying it, you're reflecting on it, knowing the impact of it, and your body is embracing it, there's nothing else that you do. There's nothing else you're doing in saying this. Best of all, you've got to meditate on your feelings, which are neither in the past, no in the future, no in the present. Remember you said something, but when you said it, I felt like you thought that you could get the present.

[21:18]

You said the past exists no place other than the present, but it also doesn't exist in the present. There's no present either. So you can't get either one of those three, but you start with the other two and know there's no place other than the present. But the present also is no place. You can't find the present about the past and the future. You can't get any of them. So the feeling, and the feeling, you can't get a past, present, future when you do that, and you can't get feeling either. You can't find it either in a time zone, and even if you find it in one of the time zones, then you have to need another one, and if you need another one, then what is the feeling? Because the feeling doesn't come from any place, and so on. So, they're not in any of those time places. He knows that the feelings are empty and without I, without mind, impermanent, and changing. Meditating on... these feelings, distributed in the free time, as empty, finally, and wishless, it penetrates a gate of liberation, actually, it penetrates three gates of liberation there.

[22:19]

Now, this looks like a description. This can be read as a description of what happens to somebody who does this. But also, you can read it to yourself as what you are thinking about. And then you are doing the meditation which does this. You are doing what they say the person does. You can still say, thus the bodhisattva meditates, but you can also just say, feelings are neither, impacts those in the future. Either way you want to do it. You understand what I mean? You can say, the bodhisattva meditates, thus, and say how the bodhisattva does it, or you can just say it how the bodhisattva says it. Either way, it's the same. There's a different place. The question is, is if your body's in it, it'll work for you just like it's supposed to work for them. If you're just thinking about it, it's working pretty well, and if you're just hearing it or writing it, it works pretty well too.

[23:23]

If you just write this out without getting your body into it, without thinking about it, you'll be liberated so much. You'll have a certain kind of wisdom. In other words, you'll talk like this after a while. Your speech patterns will change. If you reflect on it, you'll be even more deeply liberated. But if you actually feel it with your five senses or your six senses, then you'll be a total manifestation of what they're saying here. In other words, you'll be one of your very, very holy prophets. That's right there. It means they don't exist the way we usually think things exist. It doesn't mean that they don't exist. It doesn't mean that they exist in the opposite way of what we usually think.

[24:26]

Because the opposite way of what we usually think is something we already know about. That's nothing particularly new. We already know You know how to play baseball, but you know how to stay home from the game. So it's not that the past, present, future don't exist in the way of not going to the baseball game. It's not the opposite. You already know that. It means that they exist in a way that you cannot think. Here's the ways you can think. You can think that it's just the way, the path exists the way I already think of this, or the opposite of it, or not that way. Take that way away, okay? Now that way is not fair. I can also think of that. Or that it's, yes, it's both the way I already think, plus the way of taking it away. It's not that one either. Or it's neither the way I think it is, nor the way that I, the opposite way I think it is. None of those ways are the way it exists. And you can make all kinds of other little patterns of those, all of which you can think. You can think of all of those ones. It's none of those ones you can think of.

[25:28]

That's the way it exists. That's what's called emptiness. But it isn't, that's the way it exists. And that way of existing is what we call non-existence in Buddhism, or doesn't exist, or whatever. That's what we mean by no eyes. Okay? Yes? Do they? They really don't, but... If you think that they do, then you think they do. What? Why should you ever stop? Why should you ever stop? No reason to stop other than more thinking. More thinking is the only reason why you have to stop thinking is just some more thinking that would come up with that.

[26:31]

And that doesn't stop it. So what actually frees you of it is not to be the opposite of it, or to have some wish about it. What actually stops it, in the sense of liberating us, is to not have a wish about it. Like, for example, the wish that it would stop. You don't wish about it. Why don't you wish about it? Because the thinking has no characteristics. Because it has no characteristic, you can't take it into consideration in the first place, and so on. And also because it has no characteristic, it's silence, and so on. These are all ways of emptiness, all these different ways. That protects you from your thinking, so you can continue to do all you want, and it won't hurt you. If you had to get rid of thinking in order to be free, then all these great voices, all these great Greatly liberated Bodhisattans who were free of their thinking because it wasn't around anymore, would live in constant fear that someone would think something.

[27:48]

What I like in the Blue Press Records is, what are you going to do when the great white waves come? Now it may be calm. That's fine. I don't mind. But you better get ready. It's not going to be coming forever. And if the way has come, it's good to have emptiness on your side. But otherwise, you're going to get swept away. Now things are going pretty well for you folks. None of you are far than a drug addict or bank robbers, etc. But, you know, they know what will happen tomorrow. So now why things are cool, use your composed minds to arrive at emptiness. Then if the way has come, you'll just be able to see, hey, there's white, big white foam. But where does that white come from? And you'll see that that foam is just like the mime and so on. You won't be fooled, and you won't get swept away.

[28:49]

And that is a lot of fun, because the wave will still come. And it will still take you away, but you won't take you away. So you don't have to stop thinking. And there's no reason to stop thinking other than more thinking. People who think have lots of reasons for stopping thinking. That's what they do. They have reasons for starting and stopping various forms of thought. And they do that all day. Start this one turn off, start that one. Change channel. Perfectly fine. But we're talking about something that works in all those different kinds of situations, and that we call non-thinking, which is to think of the not thinking. It's not to try to not think, to think of not thinking. Think of the mind that's not thinking. That's not not thinking.

[29:53]

That's actually thinking. That's a special variety of thinking called emptiness, empty thinking. So this is a meditation on the feeling. And as you first meditate on it, you start with the level, you dry up. First of all, you meditate on it and you protect yourself from the agitation and you calm your mind as a result of that protective type of meditation. Then you go into more subtle meditations and you see that actually the personality A personalization of these feelings is what causes the upload, is what causes suffering, and then that comes to a deeper level. And then finally you analyze to such an extent that you see that the uploads are built up with certain kinds of mental tricks. And when you watch those tricks, the uploads don't work on you anymore. And you reach the Abhidharma level of pravna.

[30:54]

Impersonal consideration of these feelings. And there's no more upload and no more suffering at that level. That's not hard. Boi Tapa does not grasp that understanding. They skip that stage. They can also see that this upload don't occur, but they do not grasp that. Now in Outpost, they skip it. They don't grasp it. They do not apprehend it, but they understand it. And they go on to see, in various ways, that you can't get a hold of Vader in the first place. And we saw, in this one new page, you see various ways to arrive at that you to non-apprehend it or to see it collapse. And that's the way of relating to feelings. Okay, so I have a couple of other things to mention about feelings, which I think I can do sort of quickly, just sort of for your information.

[31:58]

Okay, this is the Prajnaparamita, and I'm going to tell you a little bit about Abhidharma. It's sort of interesting to note, this is what Abhidharma says, that karma, you know, thinking, karma thinking, karma thinking, that is not associated with what we call the Tarka and Yachara, Tark is kind of a definitive type of thinking, the kind of thinking that makes definitions and sharp outlines, and you charred like discursive thinking. So basic application of mind to concept and discursive application of further application.

[33:04]

A mind that's not involved in these two, which is basically a mind in hidden trance states. or certain states of meditation where you put these functions of mind side, that mind will never produce a physical sensation, a physical feeling. That mind will never project a physical sensation, a positive negative emotion. If you look back on a physical sensation, You cannot, this means, if you look back from a positive neutral or negative physical sensation, you cannot construe that that arose from a state that didn't make these kinds of mental discrimination. That's on tape. But anyway, if you look at a

[34:10]

physical way of experiencing, physical sensation, physical feeling. It says that the karmic mind cannot imagine that that arose in the past from a state where there's not the Tarkin Vichara, where there's not these kinds of mental functions. Only can you imagine a physical pleasureful or painful, sense-experience arises from such a state of mind. And then it says that sensation, the result of bad actions, is exclusively bodily. So bad actions, akushala karma always leads to physical experience.

[35:14]

And it turns out that that's painful. That's one of the secrets. You see the painful feeling. You look in the past, you'll finally arrive from unhopen kindness. And here's the twist. Sensation, the result, feeling of sensation, which is the result of retribution, is a retribution of bad action, bad karma, is painful. Painful mental sensation is that which one terms sensation of dissatisfaction. We have established that dissatisfaction is never the result of retribution. dissatisfaction is never the result of retribution. The exclusively mental experience always comes from states that don't have Vitarq and Vichara.

[36:28]

These states are always good. These states can only produce, they cannot produce painful mental sensations. Painful mental sensation is not retribution. It's not produced by a form of state. If you look at painful mental sensation, you will not find that you produced it in the past. You won't see it that way. You'll know that it's not true. However, but dissatisfaction, mental pain, painful mental sensation is not retribution. If it isn't, which consciousness, visual consciousness and so on, is this mental trouble or mental pain, which is painful sensation, produced? By virtue, which cause is it produced? And then it says, mental trouble, dissatisfaction, mental dissatisfaction, produced in the mental consciousness.

[37:40]

It arises from retribution. from action, but it is not itself retribution. So that means that in a physical situation, which is retribution, in that situation you can give rise to mental dissatisfaction. But you give rise to it now, not depending on the past. In the simplest example, Commit a bad action, you get pain. Like Goodwin, the one we've been using Abhidharma classes. You drink too much and you get a hangover. The hangover is a physical disequilibrium which is painful. Headache, nausea, gizziness, confusion, dullness, various concommerations, a physical disequilibrium due to this action of drinking too much alcohol for the purpose of deluding yourself, etc.

[38:43]

That is not a mental problem. However, under those circumstances, it's very likely that you give rise to this troubled state of mind. But the troubled state of mind is not, if you look at it, you don't see that it's made from the past bad action. The past bad action gave rise to this illness, which now you spontaneously give rise to this new state of consciousness, which is mental disease. So mental disease is not retribution, it's created in the and by the mind itself of that moment. It's a response to the problem. So it's different with it. When mental feelings are produced, they're not this dissatisfaction kind. What kind are they? They're the kind produced by the states that don't have the Tarkin Vichara. Those are the good states. And they make pleasurable mental sensations, or neutral. So the bad, the disturbing mental states are not retribution.

[39:47]

You make them up. Disturbing feelings, you make up now. They're not retribution. But the pleasurable states, they can be retribution. Or the neutral states, they can be retribution. And the reason for that is simply that only these good states can produce mental sensation. Aside from that, states that have guitar to be charged produce either positive or negative physical sensation. If you watch this circuitry of your mind and see how it works, and just follow it around and around, you'll see more reasons for why Veneno doesn't really happen. Yes? Yes. Always? I don't know about all of us, but... Well, it doesn't say, it just says... It doesn't say that... It says that the sensation, the truth,

[41:15]

It just says that both states, they only produce mental. It doesn't say that they're the only ones that can produce good mental. But it does say that the bad mental, the troubled mental feeling or experience, that's not the result of that's not the result of any kind of thinking. So thinking can produce physical situations of good and bad kinds. Thinking can produce, ordinary thinking in this realm here, can produce painful physical experiences, the way they experience pleasurable things, and neither in the physical, this kind of thinking. This kind of thinking can also produce, does not produce, a dissatisfied mental state. That's not the attribution from this state here, from this kind of thinking.

[42:19]

That creates unsqualified self. But if you go into the higher realms, these trance realms, they only produce the mental. And they only produce positive and neutral mental. And an additional one, as I didn't point out, which you think needs experience, is that you can imagine, if you think a certain way here, and that produces positive mental experience here. And I think you're right. Basically anything you tell me you can experience, I'll go along with it. Sometimes I say, really? Do you really do that? But most of the time, if you say so, I think it's true. Sometimes you're just kidding me. So next time we'll do application of mindfulness to mind. We'll watch the mind go away.

[43:20]

If we have time, we'll go on to the dharmas a little bit. So you see the way of doing it. First, look at the Theravada. See what the Theravada does. See what the Shravaka, what their level of enlightenment is, how they do it. Then go on to the Bodhisattva way. See how that goes beyond. This is Chapter 4, and it's... section on Chapter 4's Karma. Chapter 4, Karaka 57, 58, deals with this business. I think it's very interesting. Anyway, maybe I'll do that, but it's very interesting in relationship to sickness. Because it means basically that when you're sick, sickness is the result of, physical illness is the result of bad karma that you've done.

[44:30]

Eating too much, sleeping too much, being angry, selfish or whatever, sleeping too much, not sleeping enough, anyway. Various extreme forms of behavior produce physical illness. A physical illness is some kind of distinct equilibrium of your ways of relating to your physical experience. It's a big mess, you know. And under those circumstances are the ones when we often give rise to this troubled state of mind. The troubled state of mind is not produced by the bad actions which produce the physical illness. Which means you can be quite happy mentally, and have a very positive attitude mentally. But often people get upset about it. They produce this state of mind, and that's in those circumstances. But it's not necessary. And it's also interesting to note that according to this, that state of mind is not produced by the same product or the same force that produces the illness.

[45:39]

There's nothing much you can do about a person's physical illness, but you can encourage them to not indulge in these activities for the optional state of mind. That you can say. You don't even have to do that. Okay. If you're doing this meditation, you want to rise to that state of mind. You have no time on your stick. So I think that maybe we'll spend at least one more week on the applications of mindfulness, maybe two more weeks. And that's OK with you.

[46:49]

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