path and not path arises then one can move on now to from now on the inside will be very quick inside you go up very quickly you say 10 10 stages of insight can be achieved very quickly but there is a period this is also another period of up and down up and down period of practice sometimes the meditator comes to a very high state of insight and then sometimes comes down to

[01:02]

the lowest. A meditator may have to do this to experience this vicissitudes of practice for a certain time. I call it the period of gaining strength and acknowledging weaknesses in order to jump so we have to know our strength our weaknesses it's very good preparation for jumping because after that we have to jump there's no other way then this is also a natural process coming to the third stage of insight we will say that at this stage the

[02:09]

character personality and consciousness begin to change radically because of insight you can say that it changes because of insight not because of experience which is different from the calm meditation. Calm meditation emphasizes experience and then insight meditation emphasizes the seeing the understanding the clarity of perceiving intuitive knowledge the seeing with the eye of wisdom so the people if they come to the third state of insight they can

[03:09]

say that meditation changes their life they feel that what is essential for life what is not and that comes automatically without being told and because it is radical change so that a person will not drop back or slip back so now the fourth state of insight is insight into the arising and passing away of things that is considered the steady state of insight one can see anything in

[04:12]

the light of arising and passing away so that continuity is broken up from moment to moment because of arising and passing away and after seeing that consciousness drops the arising but pays attention to only the passing away the dissolution and because of seeing dissolution of the process there is a feeling of being frightened being scared because all things do not exist they only they

[05:15]

dissolve they dissolve so this frightfulness arises is not very strong not very strong fear and after being frightened of seeing dissolution and then there is a perception of danger the danger of being in the conditioned life the life which is unfree which is in the state of slavery so then this the seeing of danger

[06:18]

arises as you can see after seeing the danger it's like a man seeing four poisonous snakes and he ran away he runs away from the snakes and then he enters the empty village he was so he wants to get something some help from the village or to escape from the snakes but he finds he finds that the village is empty so he ran he runs on and on and suddenly he comes up comes across a very vast ocean a vast stretch of water and there is no boat

[07:18]

there is no bridge to cross over and he clearly sees the danger of standing on this bank on this shore of life so he thinks he always thinks of crossing over the ocean the stretches of water but he didn't have any means available and then he thinks to himself that the only thing to do is to make a raft so he make a raft of the grasses and the branches and then he crossed over the ocean and get to the other shore and that is a simile a metaphor the seeing of danger you can just see

[08:22]

danger after that we can imagine that insight into wishing or wanting to be free to be free from danger arises before really before coming to this insight into wanting to be free surely that we also have another kind of insight of feeling disgusted because things are dangerous so the feeling of aversion and disgust arises not that the insight into wanting to be free wanting to be liberated comes and then

[09:37]

there is insight into re-reviewing all the experiences from the beginning up to that point to kind of to have a very strong reflection on what had happened up to this point this strong reflection will operate for a certain time so after reflecting strongly and clearly and then there is insight into equanimity so nothing is important nothing is unimportant so things are as they are pain or pleasure sorrow or joy any dualistic things have very little meaning or in a way that

[10:46]

all the dualistic things become equal to the consciousness in this state of insight there is no fear of pain there is no anticipation in pleasure or happiness so the mind becomes completely equal and equanimous but the perception the seeing of any process is very clear one can see anything coming one after the other clearly precisely that's why equanimity is most more important than detachment detachment may bring about the attitude

[11:47]

of not wanting to look at something unpleasant but with equanimity you can look at the unpleasant thing without being disturbed and this state of mind is different from the mind with detachment normally meditators stay with this state for quite a long time because it is pleasant in a way and thus they don't really want to to go on and there is possibility if there is no possibility of getting stuck in this stage because of pleasantness because of evenness of the consciousness consciousness so there must be a teacher guiding in order to see how to proceed after that

[12:53]

now when one understands how to proceed one will arrive at another stage of insight, insight into insight into adaption so now it is that's why i said that it is kind of jumping after this not very big jump but it's jumping in order to adapt all the stages of insight achieved to the higher stage of insight and consciousness or we were to adapt this to the past consciousness the enlightened consciousness so at this stage a meditator is collecting all the past knowledge, past factors

[14:05]

all the factors pertaining to enlightenment to awakening will be collected and they must be put together adapting themselves to the enlightened consciousness and the understanding particularly the understanding of four open truths is very clear at this stage of insight after that one will come to the next the next stage of insight, insight of adoption so after adapting oneself and consciousness to the enlightened consciousness

[15:11]

one will come to the state of adopting that's why i said this adopting is transcending the normal and supernormal consciousness leaving all the lower classes of consciousness behind and then one will hold on to nirvana and the past consciousness arises as i explained before when we when the past consciousness arises one is in the stream of nirvana for nirvana sota, sota is stream

[16:15]

so in a way nirvana is flowing smoothly and deeply in the depths of our being but without enlightened consciousness we cannot see it or we cannot enter this stream, we cannot win the stream of nirvana so this is really the process of realizing nirvana that's why with enlightened consciousness only nirvana can be realized and in fact in Theravada Buddhism we don't talk about attaining nirvana really but only the books talk about attaining, achieving but in Pali literature they use the word realizing, realizing

[17:23]

making it clear making it clear with your pure, luminous, enlightened consciousness not with your thinking, your thought, nirvana cannot be thought about it cannot even dream dream off so we cannot dream of nirvana it's beyond the sense, it's beyond the sense of the mind it's beyond the senses, it's beyond the normal and supernormal consciousness but it can be realized by transcendental consciousness when we come to that we have freedom and liberation so we say that in Theravada Buddhism

[18:28]

the enlightenment has four degrees in a way the first degree is called the stream winner and the second degree is called one's returner the third is never returner and the fourth is arahant so the fourth is the deepest one, the last one but surely when one comes to this state of stream winning one can be completely sure that one will not fall down there is no coming back, there's only going further further in order to complete all the degrees of enlightenment

[19:32]

so now we we look into the qualities of the stream winner normally we consider the person who will, who achieves the stream winning by seeing to the three factors if the three factors are removed by the person it means the stream winning is achieved these three factors refer to self-illusion skeptical doubt the doubt about reality does not exist

[20:41]

and the attachment to wrongful rituals and ceremonies as the means for achieving enlightenment there's no attachment to rituals and ceremonies this is emphasized because during the time of Buddha many people believed in the certain way that by practicing ritual and ceremony they will, only they will come to liberation so the Buddha gave this, the Buddha takes this as a factor

[21:45]

so what a ritual ceremony as we do as a form of devotion followed, following our practice is continuity of the spirit of meditation and that this is not considered as wrongful rituals and ceremonies and this if a person is free from the three factors it means he has no doubt about reality, he has no illusion about self he has no wrong belief, wrong idea about self what is self, what is not self

[22:51]

and then this person is called the stream winner then for the the second class of enlightened person is called once returning this is in connection with the teaching of karma and rebirth it means that this person will be born once again in order to complete full enlightenment or another way we can say that this person has to make a great effort once again in order to complete the other two stages but for the third person at the third level is called the never returner

[24:02]

so this person will if that person didn't achieve full enlightenment in that lifetime he or she will not come back to the human world but will be born in the world of purity and then achieve full enlightenment there then for Arhat which is the fully enlightened person Arhat is the person who lives in this life so that it means Arhat's ship has been has been achieved in his lifetime so they also consider some the fetters are concerned with the people who achieve enlightenment

[25:15]

then for the second person he has the same quality as the first person but for the third person he has the same quality as the first person he can reduce more sense desire and anger or resentment, ill will can reduce them to a low degree, keep them under control for the third degree of person between the sense desire and ill will that person is free from sense desire and ill will it means he will not be dominated by sense desire or ill will anymore freedom then the Arhat is also free from the attachment to

[26:18]

the consciousness or to the experiences through the jhana of form post-desire jhana of form and attachment to the experiences of the formless jhanas and it's free from it means that the ego will be completely destroyed at the stage of Arhat's ship and he is free from restlessness and he is completely free from ignorance so he has full wisdom complete wisdom so they see that the way to gain enlightenment is the way of intuitive wisdom

[27:26]

can see the seeing the seeing the understanding all the time from the beginning so this way of meditation does not emphasize the experience or the the changes of consciousness if not but the change of consciousness does occur at a certain stage of insight so the seeing the seeing things as they are is emphasized because that is insight into reality when there is seeing of things as they are there is liberation because the person becomes free because of seeing and understanding with with no doubt with without perplexity

[28:30]

and then all the difficulty or problem particularly psychological problems will dissolve into the light of understanding so the thing is to understand to see clearly without having any distortion or perversion so that the perversion three perversions I talked about in the first day are completely out of way the perversion of perception the perversion of views and the perversion of thought so then thinking and viewing and perceiving are completely pure without being distorted perverted but with the unenlightened consciousness sometimes we are

[29:36]

distorted by perceptions when the reality can be distorted by our perceptions our thoughts and our views so that we have to establish awareness or perception thought and views in order to see whether they are pure they are right or they are impure or wrong so awareness is the key and awareness is the tool for digging into ourselves and for opening the doors to creation the doors to enlightenment so when we have the key and we have the tool we can dig and we can unlock we can unlock the doors

[30:39]

so we can see the connection between insight and purification if you notice I may revise it again that when we have the insight into the distinction between mind and body or mental physical processes there is purity of views and also during the way of being aware being alert and awake to the process or the object

[31:59]

we have being aware being alert and awake to the process or the object we have so

[32:00]

@Text_v004
@Score_JJ