It's a good time for everyone. I'm actually present. Um, and there's no real task beyond 3 past [...] Then how can it be done in the project? In other words, if the past time it's totally made up, it's something that we told it. Then how is it possible if it has any substance? Yes, I did.

[01:07]

Yes, I did. Okay, so, see what he just did, he said, first thing he did was, in my reporting correctly, first thing he did was called, then he tried to make a discrimination, then he said, Now, the fulfillment of this would be to actually meditate on this, okay? But meditation, I don't know when it starts, but let's say it starts now, okay? When this is not, we meditate on it. When this Colossus... When, for example, this genre called Vedana Colossus, what we call that is... Anupata means to come up, to be born, to arise.

[02:10]

Anupata means not to arise. And the Bodhisattva, who can see that this event called experience doesn't even happen, is the Anupata of that sound. But the Bodhisattva need at that point is what's called dharma. Anupadha dharma dhyana shanti. Anupadha dharma. Dharanas don't come up. And dhyana, knowledge that they don't come up, patient acceptance. or the fact that they don't come up. This is the characteristic of the advanced body factor. This is the characteristic of the advanced body factor in the bovenomized stage.

[03:13]

Okay? When you actually, first of all, you read these pictures that say, these diamonds 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're patiently. energetically accept the stuff that came coming out. Now, if that were the case, the particular body thought, but would they continue to choose what color the teeth are, choose what human is in the end? I would say yes, but they certainly do. But those thoughts on that stage, that really has the patience to accept this kind of non-arising of the experience, that kind of acceptance will easily also make it possible, will make it possible for them to continue the game.

[04:27]

A game where what they're doing is not even happening. They might as well, 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 going to happen. Then it's like saying, okay, if I can't get me out of it, I won't play. If this stuff is not going to happen, or then I'm just not going to see it happening. But the patient acceptance that Donald Jones arrives is not to stop the experience. And then with that happening, not to get anything out of that. Because there's a little bit of fun in anybody saying, okay, forget it. It's black. It's everything's black. Because that's been arising in 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 painting is.

[05:31]

It's when you go around and keep rubbing your toes and not really anything for or against that. That's what it is. But you can still keep doing these comparisons and make these simulations and paint whatever kind of pictures you like and also see other people painting other pictures they like. My first new memorial gift is present to John and my mother's special gift. Um, such as, uh, John's been out of the past, [...] the present moment, regardless of whether the person is a birdie sidebar, no, regardless of whether that's better thinking you need. Yeah, let me just say it again. Well, the face of [...] the face

[06:58]

If there is no suit at all, but the type of motive, then what basis the theater can have between you one set of circumstances to go to one another without a real set of circumstances. One is not a common type of motive. It's too complicated. I think they need this to follow. Yeah, well, let's see.

[08:00]

. [...] 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 future, one of the hoping that signs of irreversibility is that they can see this without getting scared and popping up. And so somebody thought to 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.

[09:02]

And you get it back together. And it could be sugar left. That'll help. But some religious doctors don't get scared. They don't have to leave the sugar coming down for a night. And as a result, they can stay with it. But that means that's . To be able to stay with it, because not all bodhisattvas can do it. The running, the best kind of experience, there's often support. Some friends, some relatives, and some teachers that they could possibly do, and respond a lot, and tell you that if you saw with stuff and you weren't afraid, that would be a sign with your irrevocable bodhisattva, so go ahead and not be afraid, because that means your irrevocable bodhisattva Since you are, you can't get hurt anyway, so don't worry. Without that kind of help, most people would.

[10:04]

But it's good. Now, even if someone told you that it's good, it's good to get it. But you need quite a bit of encouragement to tolerate that. If you can tolerate it, then you can continue to play the game. You can continue to play. It's a psychological one. It's a painful one. Or you can just explain, well, I'm saying that. Either way, it would sense. To carry something after you see through, it doesn't really hurt you, hopefully. I think that's the wrong one. I think that's the right word. [...] I think if some people, it might make everything they do meaningless.

[11:10]

We have to do it. Except that which you don't keep to it. Without them doing meaningful things, they don't have it. But when you do it, once again, you watch how you do it. It doesn't mean you do anything. But some people can do part of shopping. And in fact, it doesn't happen just in any particular disability or sugar. It affects yourself in this kind of experience. Usually people don't have that kind of experience about something without a bit of a yogic, without teaching in a yogic concentration, which has its own kind of protection. Or without pushing themselves in some kind of extremity. That's been too long. I was taking too much drugs, I was getting too smart by Nietzsche. That's too smart. This is Nietzsche. That's too smart, it blew his brains out.

[12:12]

He saw it in his brain bone. He was crazy. That's what I think he saw it. And when he saw it, he would liberate him that they were burned up in his office. Anyway, that's why you have to be careful not to push yourself into eternity. If you don't know what happens to, take it easy and just do what you're told, you know, what do you do rather than what might be the highest. What do you think about it? I would draw an introvert. Eating sugar brings you down. It makes you kind of heavy. And knocks your energy down.

[13:16]

It's a part of your fear. How I say that. I'll let these people come down. No, I'm talking to you. Maybe I was. Yeah, I'm going to put it down. Why did you put it down? It brings beans to a kind of hyper... When they get in, when they get in the crate of wearing pipe it, and they're also on to it, so it's not stable enough to handle it. And if you eat sugar, it brings it down. It comes after it. that 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 approach that, then you don't believe in sugar.

[14:20]

But if you're facing that community, it's going to affect it. But what you want is something to bring you down. And sugar will do it. Not to spread sugar, by the way. It has to be mixed with it, but it has to be tangled with it. Not to spread sugar. If it were injected without you knowing it, it might not work. You have to go up to the store. It will run out of the crowded window, go over to the green roof, and get a poppy cake and shove it in the mouth. Anyway, if it doesn't work, let me know. You can be brought down. Well, let's try to say this thing. Oh, yeah.

[15:25]

Yeah, that's interesting. Would that be like a distraction? It's like a distraction. You like what you want. You want a distraction. But you're so tuned on, you're having trouble finding a distraction. I mean, you sort of look for a distraction and go, but you can't escape, you know, because everything you look at turns into it. And there you are, but it's not being kind of willing to face the world of liberation that you've gotten into. get out of it.

[16:33]

In fact, I'm not clear about the fact that it doesn't matter if it helps me. It means that I'm trying to. But the work of it is that I've been involved. I don't know what the idea is because I would want to do it. I know I can talk about it. It doesn't, it doesn't occur because I mean, it doesn't happen. It's a thing that the people are going to say, they're going to say, they're going to say, they're going to say [...] they're going to Well, one way there, in this particular dharma, this particular type of thing, which we call feeling, One way to arrive at it is to meditate on that one line there that I went through, namely that they are proof of retribution depending on problems and conditions set up by actions with previous evictions, okay?

[17:45]

If you think about that and work out, just like I did, a little bit of more and keep running on that, I think they'll see, at some point, they're very likely to see that the evading doesn't happen. So that would be a way to arrive at emptiness or the non-arriving of that downwind. Now, to arrive at the non-arriving of all downwinds, you haven't done that yet. Just you've done it with this one. You have to go on to the meditation order to do it for all of them. . [...]

[18:59]

There's one of these other things because they're in the process. They work there and fix the cycle for the system. There's an effort to fix the search that people play here now. It's a privilege that we don't need that excuse us. That excuse me, I'm personal feeling that we didn't do the system. Boom. The pain personal will dry up the outflowers. Right. The pain personal, in other words, is to let you know you're not clean to the family. Okay? The pain personal. So that will stop outflowers. The Bodhisattvas did not stop outflowers. Okay? They see, rather than stop the outflowers, they see that the pain don't complete the outflowers, which is more common. They let the outflowers keep happening. Right up until With the outflow still going on, still playing the game, they see that there's not even been done yet to be going to have what could happen to them.

[20:09]

So, for example, do not cut the outflow. Our house do. Therefore, our house, when you cut the outflow, you become what we call field of merit. You finish off. For example, do not do it. They keep outflow going. Because outflow is going all the better. The mind operates that. For example, what you described before, 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 lose. Because even though there's nothing else you're doing than saying this, that's the worry about the medicine, is on the feelings which are needed in the past, nor in the future, nor in the present.

[21:13]

Remember, you said something. When you said it, I felt like you thought that you could get the present. 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. You can't do it about either one of those three. But you start with the other two and know there's no place other than the present. That's the present. is you can't find a problem about the past and future. You can't get any of them. So in the feeling, you can't get a past and 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 those time zones, then you need another one, and if you need another one, then what is the feeling? Because it means that it comes to you in your life, and so on. So you're not in any of those time zones. The nerves with the feeling are empty and the other eye. with our mind impermanent and changing. Meditating on these feelings, distributively in the three times, as endless and wishless to penetrate the gate of liberation, actually penetrate three gates of liberation.

[22:19]

Now, this looks like a description. This can be rather the description of what happens to somebody who does this. But also you can read it to yourself as what you are thinking about. So when you are doing your meditation, you are doing as they say the person does. You can still say, that's the body factor to meditate, but you can also just say, feelings are needed in past or future, either way you want to do it. You can say body factor to meditate, you can say how body factor does it, or you can just say it how body factor says it, either way. The question is, is your body in it? If your body is in it, it will 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 and letting it look pretty well too.

[23:24]

If you just write this out, without getting your body into it, without thinking about it, it will be literally the same way. It has a certain kind of wisdom. In other words, you'll talk like this after a while. You'll speak very quickly. If you reflect on it, you'll be even more deeply liberated. But if you actually feel it, you'll be five senses or six senses, then you'll be a pro-manifestation of what they're saying. In other words, you'll be only a very, very thoughtful. That's right there. It means they don't exist the way we usually think when they do it. It doesn't mean that they exist in the opposite way of what we usually think.

[24:25]

The opposite way of what we usually think is something they already know about. That's something they knew. They 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, the 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 are the ways you can think. You can think that the way it has to exist the way I already think it does or the opposite of it. Or not that way. Take that way away. That way is not there. I can also think of that. Or, yes, it's first the way I already think, oh, the way it's taking it away. It's not that one either. Or it's neither the way I think it is nor the way that I operate. None of those ways are the way it exists. And you can make all kinds of other ways of having to go. Or what should you think? You can think of all of those ones. It's the only ones you can think of.

[25:28]

That's the way it exists. That's what's called infinite. But it isn't that's the way it exists. And that way of existing is what we call non-existing or, you know, doesn't exist. That's what I mean by no eyes. Yes? Yes? Do they? They do, don't, but... If you think that they grew, then you think they do. What? Why should you ever talk? No reason to talk other than more thinking. More thinking is the only reason why you have to stop thinking. It's just more thinking that it came up with that.

[26:31]

And that doesn't stop it. So what actually frees you of it is not 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 worst that I would stop. You don't wish about it. Why don't you wish about it? Because the thinking has no characteristics. Since it has no characteristics, you can't take it into consideration in the first place, and so on. And also because it has no characteristics, and so on. These are already endless in 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 have to get rid of thinking in order to be through it, then all these great really liberated photocopics to prove their thinking because it wasn't around anymore.

[27:37]

It made any constant fear that someone would think about them. So I like them to look at their practice. They say, what are you going to do when the dead white waves come? Now I made the con. That's fine. I don't mind. It's better to get ready. So it's not going to be coming forever. And when it comes, it proves it has anything that's on your side. So otherwise, you're going to get sucked away. Now I think it's going pretty well for you folks. One of you, a drug addict, a bank robber, et cetera. But, you know, we know what will happen tomorrow. So now I think it's cool. Use your personal mind to arrive at anything. Then it's the way it comes. Hey, there's white. There's white foam. But where does that white come from?

[28:40]

And you see that foam is just like the mind and foam. You won't destroy it, and you won't get stuck to it. And that'll be lots of fun, because the wave will still come. And you still fix your way, but you won't fix your way. But you don't have to stop painting. And there's no reason to stop painting other than no painting. People with painting have lots of reasons for stopping painting. That's what they feel. They have reasons for starting and stopping there on the spot. And they do that all day. Start this one channel, start that one. Change channel. What's a good sign? But we're talking about something that works in all of those situations. And that we call non-thinking, which is to think of the not thinking.

[29:44]

Not to try to not think. To think of not thinking. Think of the mind that's not thinking. That's not not thinking. That's actually thinking. But the special variety of thinking is called entity. Entity. So this is the meditation on the feeling. And as you first meditate on it, you travel to 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 of the meditation. And then you go into more federal meditations, and you see that actually the personality Personalization of this feeling is what causes the outflow, which is called the suffering. And then that comes to a deeper level. And then finally, analyze the technique. Then you see that the outflow is built up with certain kinds of mental tricks.

[30:47]

And when you watch those tricks, the outflow doesn't work on it anymore. And you reach the abdominal level. Impersonal deprivation of this feeling. There's no more outflow and no more suffering at that level. That's not hard. Boyzaka did not grasp that understanding. They skipped that page. They can also see that this upload didn't occur, but they did not grasp that. Now, I don't know if they skipped it. They didn't grasp it. They did not apprehend it, but they understand it. And they go on to see, in various ways, that you can't get a hold of it. And you saw this one on the page to see various ways to arrive at what you and non-apprehended of the state collapse. And that's the way of relating to city. That's it. So I had a couple of information about things that I think I've been doing sort of quickly, just for to see your information.

[31:58]

That is not associated with what we call the We talked a kind of a definitive type of thinking, kind of thinking, like deposition in . The basic application of mind, the concept, and the application of further application.

[33:04]

A mind that's not involved in these two, which is basically a mind and in a . meditation where you put these functions of mind aside, that mind will never produce a physical sensation, a physical feeling. That mind will never project a physical sensation. If you look back to a physical sensation, You cannot, it means, if you look back from a positive, neutral, or negative physical sensation, you cannot conclude that that railroad from a state that didn't make these kinds of discrimination. What's on tape? Anyway, if you look at a

[34:10]

physical way of experiencing, physical sensation, physical feeling. It says that the atomic mind cannot imagine that that arose in the past from a state that does not be talking to each other, that does not be kind of mental function. Only can you imagine a physical, pleasurable, or painful that experience arrives in such a state of mind. And then it says that the result of bad action is bodily. So bad action, approachable karma. are leading to physical experience.

[35:14]

And it turns out that that's painful. That's only the purpose. If you see the painful feeling, you look in the past that finally arrives from unhoping family. And here's the word. Sensation, the result, feeling of sensation, which is the result of retribution, or is a retribution of bad action, bad karma. It's painful. Painful mental sensation is that with one term sensation of dissatisfaction. We have established that dissatisfaction is never the result of retribution. Mental dissatisfaction is never the result of retribution. These proof that the mental experience are a constant proof that don't have the TARTMHR.

[36:28]

These states are all good. These states cannot produce painful mental sensation. 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 you produced it in the past. You won't see it that way. You'll know that that's not true. However, that dissatisfaction, mental pain, painful mental sensation is not retribution. If it isn't, which consciousness, visual consciousness and so on, it was mental trouble and mental pain, which is painful sensation produced. by virtue of which causes are produced. And then says, mental trouble, dissatisfaction, multiple dissatisfaction, produced in the mental consciousness.

[37:41]

It arises from retribution, from action, but it is not a self-recondition. So that means 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 path. When you commit a bad action, you get pain. You drink too much, and you get a pain over it. The hangover is a physical disequilibrium, which is painful. Headache, nausea, kidney, , various conformations, a physical disequilibrium due to this action of drinking too much alcohol, the purpose of diluting itself, etc.

[38:42]

That is not a mental problem. I mean, very quickly, it's very likely that you give rise to the 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 gives rise to this criminal, which now is spontaneous to give rise to the new state of consciousness, which is mental disease. The mental disease is not retribution created by the mind itself at that moment. It's the response to the problem. When mental feelings are produced, OK, they're not the dissatisfaction kind. What kind are they? They're the kind produced by the instructor that don't have the charge in the chair. Those are good states. And they make physical mental sensations, or neutral. But the bad, the disturbing mental states are not reproducible.

[39:47]

You make them up. They make up now. They're not reproducible. At the physical state, they can be retribution. But in the mutual state, they can be retribution. And the reason for that is simply that only these good spirits can produce mental sensation. Aside from that, spirits that have been part of the child produce either positive or negative physical sensation. If you wrap this circuitry of your mind and see how it works, and just follow it around and around, you'll see more reasons for why it doesn't really happen. Yes. Yes. I don't know about all of it. But because I have a case of mental state which are pleasurable

[40:53]

So I thought you'd say the third thing I would admit, because it's fair that the third state, they only produce mental. It doesn't say that they're the only one that can do this good mental. But it does say that it's a bad mental, a troubled mental feeling or experience. That's not the result of any kind of pain. But pruning can produce physical situations of good and bad can produce ordinary thinking in this realm here.

[41:57]

This kind of thinking can also produce, does not produce, that's not what produced in this kind of thinking. That creates unspothized self. And then you have But if you go into the higher realm, they only produce the mental. And they only produce positive and neutral mental. And then the original one is that you can imagine if you think a certain way here, and that produces positive and mental things here. And you're right. Basically, anything you tell me you can experience, I'll go along with it. Sometimes I say, really?

[42:59]

Do you really do that? But most of the time, if you say so, I think it's true. Sometimes you're just kidding. So next time we'll do mind. Application of mindfulness to mind. We'll watch the mind go away. But they have time to go on to the down a little bit. But you see the way of going. First, look at the Caravada. See what the Caravada does. See what their level of enlightenment is, how they do it. Then go on to the Bodhisattva way. See what I put on that very down. This is chapter 4, and it's section 9-1. It's chapter 4, comma. So chapter 4. And I think it's very interesting.

[44:01]

Yeah, well, anyway, maybe I'll do that. But it's very interesting in relation to sicknesses, because it means basically that when you're sick, Sickness is a result of physical illness is a result of bad times that you've done. Eating too much, taking too much, being angry, self-pushing or whatever, taking too much, not sleeping in any way. Very distinct behavior to the physical illness. Physical illness is kind of a different equilibrium of your voice is related to the physical experience. It's a mess, you know. And under those circumstances are the ones when we often give rise to the public state of Mormonism. That state of Mormonism has nothing to do by the bad action that's produced only.

[45:06]

This means you can be quite happy mentally and have a very positive attitude mentally. But often people get upset about it. that produce the state of mind in the maximum level of circumstances. So it's not much of there. And often it seems to know that, according to this, that state of mind is not produced by the same product that you think for but to do this in a different thing. There's nothing else you can do about a state of mind, but you can encourage them You know, indulge in the technique for the optional state of mind. That keeps them... You have to do that. You don't have to do that.

[46:08]

If you do any meditation, you want to arrive to that, right? Well, I think that maybe we spend at least one more week on the applications in my opinion. Maybe two more weeks. And that's it. You know? Thank you.

[46:51]

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