Last week we discussed a little bit this section on these various displays of the Buddha. And we could spend a long time on them, but if it's all right with everyone, perhaps we go on to chapter 2. Do you have chapter 2? Do you have that? thought of enlightenment? Did you receive a reading assignment on the thought of enlightenment? Did you get one? Did you give him one? Anyway, the thought of enlightenment in Mahayana Buddhism is discussed all over the place.

[01:04]

And the teachings on the thought of enlightenment vary according to what phase of Mahayana you're talking about. And if you're interested, later perhaps we could discuss the development of the teaching of thought of enlightenment. But for now, perhaps we could confine ourselves to the teaching that directly comes up in this text, namely the teaching of the thought of enlightenment as given in Abhisamayalankara, which is embedded in this text that you have. Let's read up to AA1E14, which is on page 49.

[02:44]

Let's read together. When the Lord saw the whole universe with the world of God, the world of Mars, the world of Paratma, with the Dramanalys and the Dramanalys have assembled, and also the Bodhisattva who one day reached the state of Buddha, he said to the band called Slariputra, a Bodhisattva, a great tree who wants to walk with breakfast, should make the difference in the profession of wisdom. This should make the difference in the profession of wisdom. Here is Shari Kutcher, a Bodhisattva, a great dean, who is a student in the profession of wisdom.

[03:45]

I am not a saint, God and Benny, should perfect the profession of dealing by a way of seeing that the organization of the second place. Since yet, giver and recipient, I am not an opportunity. You should correct yourself through the perfection of morality, through not transgressing into later on, which is not my offense. You should perfect the perfection of patience in being imperturbable. You should perfect the perfection of fear, and may remain indefatible in using the adulterment of failure. You should perfect the perfection of negation, He should perfect the perfection of wisdom. When I come out to die, I forget, I bring in sleep, it was good. Moreover, what it's got, but a great thing, what I want to do, to refine it. It is the realm of refinement, which leads I think behind.

[04:48]

It works best to make the rest of the saints of the Ganges. He should drink in perfect listen. Likewise, Lord Isabel, a great being, should drink himself in perfect listen to his desires to establish the early ease of giving. He can borrow a little more of him. He knows about the idea of the creations. That's not for the maker. He knows the distracted thoughts in concentrated meditation. And it was to be an achievement of wisdom. Moreover, a poor disciple, a great king who wants to go for the world and understand the world, speaking for a wisdom. Most of all his other women, the great king, should hear and respect the preparation of wisdom. But a great night to miss out on him, preparing for the protection of hearing. And so, the progression of variety, the progression of wisdom, on an account of the value of the provision of limited wisdom, was suited.

[06:04]

And that was set in the creation of wisdom, and the disciples, and the great deepenship of level, with more stations of mindless, with more grand efforts, with more decisions of sight and power. the divine dominance, the divine powers, its evidence of enlightenment, the evil of death. He should develop the MTS concentration, the Zionist concentration, the Bishma's concentration. So he should develop the four choices, the four commitments, the four commitments, the eight that ever exist, the nine commitments of success with nations. and deny unloving perceptions, which shine. The evidence of the search of a spoiling corpse, a war-reaking corpse, a baxter corpse, a blind corpse, a bluish corpse, a corpse being developed, a scared corpse, a dark corpse, a corpse of lonely bones.

[07:11]

These used to develop the perception that we want you to improve. He should develop the record that you would put down on the Sunday of morality, of demonstration, of the past, of breathing, of education, of death, of what belongs to the body, the perception of the prevalence, of the health, of myself, of the happiness, death, the lack of delight in any different world. the stress for everything in the world, the combination of evil, the real creation, something, heaven, the combination of the extinction, of the non-production, the combination of modern, the subsequent combination, the combination of important to the world, the interaction, the combination of mastery, the combination of foreign to the blacker. This is the problem of the God's creation, which is all suggested in this history,

[08:14]

about situations that I have suggested in a public resource in class. In the kind of situation that I have suggested in a public resource in person, the teacher developed a lot of meaning. I wish I'd come to understand the value I have received, without a bit of understanding, without a bit of a point of research, but he should develop perceptions in history, the care of business, the idea of knowing, Well, I can't get down to be the same. The three languages, the four analytical languages, the four branches of darkness, the five imperishable supermanages, the six perfections, the seven prizes, the eight discourses of the Superman, the ten powers of the Diablo, the 18 great darkness, the great kindness, the great compassion, the great sympathetic joy, the great in the mighty peace.

[09:16]

The Holy Saripa, a great thing who wants to always be allowed to have a mission without knowing, to please the purpose of the depths of all the worlds, and to develop the perfection of wisdom. The Holy Saripa, a great thing who wants to fulfill the knowledge of the land, to preach the knowledge of all the worlds, and to fulfill the condition of the laws and doings of all the beings. If we bear up with the body, we'll stop all the rest of it related to them. It's been an effort to the profession of wisdom. That should be a disciple, a great thing to train in perfect wisdom. Likewise, it should train in perfect wisdom if it wants to enter into the expedition of a disciple, to pass beyond the level of a disciple of our human being, to stand on the irreversible stage, and live in class beyond the stage of a friends, to obtain the six supermanages, to become aware of the rest of the life syndrome and to all beings, to supervise the recognition of all the samples and projectile bullets, to acquire the running doors and concentration doors, to establish contingent beings in hearing, desirous and surpassing gifts, to get and pay off the samples and projectile bullets.

[10:38]

When it means that one single production of the fathers associated with rejoicing, to establish doing more of a good morality, while those men who are causing patience, with a blonde bow and a figure, while those who are distracted by his attempts, and in stupid wisdom, I've always sought but, I've been able to cause an anti-high-skill conversion, one single production of thought, directed to the knowledge of all fathers, It is a miserable and valuable one. She also trained in perfect wisdom. Had a given but little gift. Had a very good little variety. Had a given but little patience. Had a given but little trigger. Had a given but little. Had a given but little gift. Had a given but little variety. Had a given but little patience. Had a given but little patience. Had a given but little trigger. Had a given but little trigger. Had a given but little trigger. Had a given but little. Had a given but little. Had a given but little. Had a given but little patience. Had a given but little patience. Had a given but little trigger. Had a given but little trigger. Had a given but little. [...] Had a who plans by skill of conversion to make a small amount for all the people who simply have the knowledge of all the mothers, to take them to an extra moment of fact of the horn, should train in perfect wisdom.

[11:45]

Moreover, for the foolish side of the earth, the great king of the worst, the purpose of the perfection of the kingdom, should train in perfect wisdom, and so should advise the nations. A great medium should train in perfect wisdom. It would also take them all beings patiently to endure the sufferings of the cows, of the animal birds, and the world beyond. On that regard, the beings to renounce some air gain from morality that would have been filed out from those regions to be reported that we would have. It shouldn't be any minor characters to say that we are so supreme. to achieve a body of Buddha, to decide on this debate, the brown prince, who never gave about the Buddhists and Rosenthalists. Mishwarya Prakashwarya [...]

[12:56]

to pass your names out of all the words of words, which will enable them to respect, honor, and worship the darkness. Moreover, the ways of them are a great thing to trade in perfect reason. If it was to fulfill the wishes of all the beings who would create a deferment for the surroundings, while it's in a sense, it's all about it. Beds, seeds, houses, money, dreaming, oranges, jewels, gyms, burles, lapis, lazuli, jailhouse, orcs, or burles, sober burles, acres, as well. To establish and sit for fresh and thought beings in the world, to have the fights dealt with the diamond element, and to fix up the deserts, and to make one single fresh and a skillful pot, My trade leaves don't define what full enlightenment is to become a terrorist enlightenment. To be great, it's like a political work isn't in direction.

[14:01]

Now we come to the part of the text where the commentary is embedded in the text. We come to the beginning of the Abhisamayalankar as it applies to this text. Abhisamayalankar, you have this sheet, right? Look at the sheet, you see that the Obviously, my Lanka is broken up into eight main parts eight main parts and 73 small parts.

[16:10]

The first three of these eight, as you can see, are about knowledges. So the first three describe different kinds of omniscience, different kinds of knowledge, of total knowledge. The next four describe methods to attain these. And the last one, discusses or shows the result of these practices. Any questions about this? What did you say, five to seven? Four through seven are methods or means practices by which you attain the first three.

[17:51]

And then the eighth is the result. And the first category is called the knowledge of all modes. sarva, akara, jnana. S-A-R-V-A, sarva means all, akara means aspects or modes, and jnata, J-N with a tilde on it, A-T-A means knowledge. So knowledge of all modes or knowledge of all aspects. This is the knowledge of a Buddha.

[18:56]

The next category is the knowledge of all paths. Marga. M-A-R-G-A. Marga's path. Akara. Also aspects or modes. And again, jñāta, knowledge of the various aspects of the different paths. And the next one, simply called all knowledge, sārvajñata, s-a-r-v-a-j-n-a-t-a. The second one, marga-akarajñata, is the knowledge of the bodhisattvas. The third one is the knowledge of the arhats and prajita buddhas. And the next one, the full knowledge of all modes, is Sarva Akhara Abhisambhodha.

[20:34]

So Sarva Akhara you already have. And then Abhi, A-B-H-I, and Sambhodha, S-A-M-B-O-D-H-A. Abhisamaya can also be said Abhisambhodha. full understanding, abhisambodha, full understanding or full awakening to all the different modes. And the next one is called full understanding and its limits, and that's murdha abhisamaya. Murdha means the limit, I mean the summit or the height. M-U-R-D-H-A. Murdha abhisamaya. And then the next one is gradual reunion. And that's anupurva avisamaya.

[21:37]

Purva means the following or subsequent. Anupura means to subsequently rejoin, to rejoin. sequentially rejoin, Anupurva, A-N-U-P-U-R-V-A, Abhisamaya, the gradual reunion. And the next one is the instantaneous reunion. And that's Eka Kshanna Abhisamaya. Eka means one. E-K-A is single or one and Ksana K-S-A-N-A means moment and Abhisamaya so in one moment to have understanding in one moment and finally is the reunion with the Dharma body the result of Buddhist practice and that's Dharmakaya Abhisamaya Amhisambodha

[22:56]

Dharmakaya Abhisambodha. So these are the ten main categories by which the Abhisamaya Lankara teaches the esoteric meaning of this sutra. And now we're under the first subcategory of ten under the first of the eight main divisions which is called Varieties of Thought of Enlightenment. So this category is under the omniscience of the Buddha. So now we're studying, this part of the sutras is teaching about the omniscience of the Buddha, the knowledge of all modes.

[24:02]

modes are the same as the paths. In other words, modes are not only all the facts you know, but all the facts from everyone else's point of view, too. So it means the Buddha knows things from all points of view simultaneously. The Bodhisattva knows all, is studying or knows all the different paths, traversing and practicing all the different paths, but does not yet know all modes. And the Stravaka and Pradyega Buddha know one path, usually. This is the path of the Arhat. And this is also the path of perhaps a non-Buddhist a sage, but one who knows by means of one particular root.

[26:08]

So, I don't know who you want to pick, but I don't know who you want to promote to the level of Prachika Buddhahood. Perhaps you want to pick Albert Einstein. But maybe we shouldn't be too specific. Anyway, he He may not have been able to practice and have this understanding from the point of view of various other professions besides being a physicist. For example, he may not be able to know what he knew from the point of view of being a truck driver or a car salesman or a midwife. Or as a bodhisattva attains an understanding I shouldn't say attains an understanding, comes close to attaining an understanding along one of these modes which the Arhat or the Pratyekha Buddha know but doesn't grasp that understanding and then gives up that mode and goes on to another one.

[27:22]

Pardon? But not just a thief, but a thief that understands. And it was understand by means of, through a thief. Bodhisattva cannot be, have a dualistic dualistic conception of himself versus The Arhats and the Pratyaka Buddhas actually grasp the fruit.

[28:47]

They actually grasp the fruit of these knowledges. They become what we call fields of merit. So the Arhats. Bodhisattvas are not. Bodhisattvas do not become fields of merit, fields which accumulate or embody their effort. That's because bodhisattvas do not apprehend their own practice as real.

[29:50]

Because bodhisattvas practice these meditations, signless, the wishless, and emptiness. So they will not grasp their own life Since they don't grasp their own life, they also will not grasp other people's life. Since they do not grasp their own life, they will not be hindered in joining or entering other people's practice or other people's life. Or since they don't grasp their own life, their own practice, they also do not grasp the discrimination between themselves and others. It's not as though their mind can't discriminate between Orocio and you. Rather, they don't grasp that discrimination as real. They don't deal with their own body and mind, their own experiences.

[30:57]

They don't deal with other people. By virtue of that, they can enter into various beings' life and know various modes. So they must be able to know and enter into the life of the thief. without grasping being a thief, because that wouldn't be right, that there is no thief. However, as a side, to the extent that there is a thief, they know that, just short of grasping it as real. This practice, exoterically, means that the bodhisattva is not a field of merit, does not accumulate merit. But esoterically, This is the greatest merit. The merit of this kind of practice is decalculably greater than the merit of driving things. The bodhisattva, as soon as there's an apparent, as soon as they feel some merit accruing to their body, as soon as they feel some merit accruing to their body, they automatically give it away.

[32:08]

They dedicate it to others. This is almost indistinguishable from the fact or from the feeling of not grasping the merit in the first place. So whether you don't grasp the merit or the activity in the first place, don't grasp the activity and take it as real, which would give rise to merit in the first place, or whether after you get the merit, you give it away, it doesn't make much difference. So by this kind of practice, when it reaches its ultimate, this is the knowledge of all modes. This is a Buddha. But then a Buddha is also a punya kashetra. So then the bodhisattva, after not being a punya kashetra, for limitless eons, after never grasping the merit,

[33:11]

after never taking his practice or other people's practice as real, never grasping them. By that practice, he becomes finally also a field of merit, a field of virtue. But this is the ultimate field of virtue. This is the Buddha's virtue, the Buddha's merit. and no longer has to be given away because this is what real merit is. This is absolute merit. This is the knowledge of all modes. So the knowledge of reality from all points of view simultaneously in one moment knowledge of all modes. It's not that the Buddha knows all the modes like a great gem and scoots around the surface of the gem and gets all the different points of view.

[34:22]

They're all true points of view. He doesn't even take them one at a time anymore. They're all simultaneous. In other words, never is one without the others. He no longer takes one and even says, I'm taking this one And now this one, this one. But rather, this one always includes all the other. That's the only kind of knowledge they have. Always simultaneous totality. There's no point of view anymore. There's only all points of view. And now, we're under this section, which just starts out, according to this teaching, starts out from this point of view, the knowledge of all modes. We see one point of view, ordinarily one point of view is grasping itself.

[35:50]

But now we're talking about a point of view that doesn't grasp itself anymore. The Ahat's point of view, for example, they don't grasp itself. But they only have one point of view. So that means that although they're not grasping a self, at the same time they're grasping something. What are they grasping? They're grasping, usually they're grasping at dharmas. They're grasping dharmas. They're grasping something, although they're not grasping a personality anymore, a self. They're grasping something. What is that something they're grasping? What's he grasping? He's not grasping a personality, but what is he grasping? How so? Can you get some examples of how it's passed to be done? Let's talk a little bit more about that. What's the problem with that?

[37:00]

How is that? But if nothing else could come in, there wouldn't be anything else. It said Clarkson. Please continue. My question is, we're talking about an arhat now.

[38:32]

Somebody who, Terry said, is it that Buddha, if he had one point of view, he'd be grasping himself. And I said, ordinarily, people take one point of view as grasping himself. Now we're talking about an arhat who no longer grasps self, no longer grasps personality. What do they grasp? You said, and he's saying meditation. some meditation. And he's talking about how this meditation would, uh. So, he needs to get back. This is . You only thought when they were going right away and .

[39:41]

They understand quite a deal that you're doing this practice on. . I just said that, didn't I? He said, if he saw no other practices, then he wouldn't be adhering to anything. In other words, if he could see everyone else's practice as not-self too, then he would be a bodhisattva. If he had realized that for all people, he would be a Buddha. But the arhat only sees it for one practice. So he takes as real He's grasping as real the discriminations between himself and others. Although he doesn't take himself as real, and he doesn't take others as real, he takes the discrimination between himself and others as real.

[40:51]

He grasps that difference. He still thinks there's a . HE HASN'T GIVEN UP THE PERCEIVING SUBJECT. WELL, I'D LIKE TO STICK TO THE TERM THAT HE'S GIVEN UP. HE'S SEEN IT IN THE MOST SELF IN THE PERSON, OKAY? BUT HE STILL THINKS IT IS SELF IN THE DAHMAS. THE DAHMAS ARE THE THING BY WHICH YOU MAKE THE DISCRIMINATION BETWEEN YOURSELF AND OTHERS. SO IF YOU STILL SEE SOME BASIS TO MAKE THE DISCRIMINATION BETWEEN HIS PRACTICE AND OTHER PEOPLE'S PRACTICE. And he believes that other people don't perceive dharmas. If he met somebody that wasn't perceiving dharmas, that was into something, a heavy idea of himself, he would say that their practice was different.

[42:03]

In fact, he'd be right. But he would grasp that difference and think that the difference was really different. The Arhat, in fact, has given up the field of power. It is the handle of that thing of yourself. You have to turn out to yourself of diamonds. Where they take the boundaries out of things. Diamonds by which you experience yourself. Diamonds by which you see others. And diamonds by which you between in itself. This means diamond in my parents. It's not that it's [...] not that OK, let's push the paragraph here.

[43:19]

I guess I would just say a little bit about Adesanya Lanka. Kind of like looking at your hand. If you look at your hand, you can probably see them lined on the top. You'll also create some variation in your color in your hand. These variations in color, you can tell by moving your hand in various ways that they actually come from someplace underneath the skin.

[44:32]

And you can see veins coming in from your hand. And veins of different color, like you can see purple ones and green ones. And you can see the fat deposits. Fatty stuff. And little by little you can learn this to deepen and deepen again. So what was once apparently covering is no longer really covering but something that actually partially transmit, but we have to own it, and we look and we serve it a lot deeper. Obviously my own car is like that. So I think that's first you may be able to understand what it's saying. You have to be patient and look at it to see how it goes deeper and deeper.

[45:34]

The first thing is pretty easy to see. It says the varieties of the thought of enlightenment. And then it says the thought of enlightenment connected with the desire for full enlightenment in general. Do you understand why this section is called that? Does that make sense to you? Anybody not see why it's called that? Why this section, the first section of the scripture here, why it's called the thought of enlightenment connected with the desire for full enlightenment in general. See that? God called that? to do if it's passed by. So this is the voice of people who want to know, Sarva Atala Gnathla, should make endeavors in Pagni Pala Mita.

[47:21]

So this is the knowledge of the result of Pagni Pala Mita in general. But the general in the general practice, who's to treat you about training Pagni Pala Mita. in a particular note, in detail, will now give you the five to six parameters, detailed description. Sometimes we just talk about one, perfectionism, Sometimes we're talking about two. The perfection of wisdom in the other five. Sometimes we're talking about six.

[48:21]

So one, two, or five. One, two, or six. Then next is the thought of enlightenment which has the wealth of others for itself in general. And that just says, the Bodhisattva good thing, he wants to lead to nirvana. The realm of nirvana is to jump in behind all beings to train the perfect wisdom. And in detail, the Bodhisattva great thing should train himself in perfect wisdom if he wants to establish the native land given. So it shows how you use this perfection to help those people with various problems. Okay? So this is an example. You can see now, see how the Abitamaya Lanka simply tells you what's going on.

[49:25]

Okay? Now, right away it gets a little more difficult. So now we have 22 varieties of God of Enlightenment. It's a little bit better.

[50:59]

It's a little bit better What do you say, man?

[52:01]

What do you say? You coming? that up. That's what Pusac looked like. Porto thing. It comes from the back shop.

[53:46]

We already had time to do it. I've been already, too large already. Why wouldn't we? Why wouldn't we get that knife? It's with me, right? The reason why we don't do it, the reason why we do it is because of why. This teaching here is that the reason why we do it is because of yourself, because you already know the circumstances. The thought of enlightenment is the question of your nothingness. And you also thought that you didn't tell anyone. And my point is that because of the feeling of oneness, you give right to compassion.

[54:47]

You can also just say that feeling of oneness is compassion. And feeling of oneness and feeling of compassion is an expression of living oneness. I'm going to get a video. Do you think the police collect your body to find out now? What do you think?

[55:53]

You don't do that. Okay. So, the bodhisattva is the only one that do it in general. First, the following night, what do you like when I say about the other? The bodhisattva do that, but the police do that. I'm not going to do that. I'll have to try you guys in the city. Very good. I eat Danica. I think that the group is between me.

[57:22]

The Maha'i Ghatu. Maha'i Ghatu won't give any purpose. But, all the reform. We don't take the, when you think of the others who's drunk are you, you've got a man, and you've actually got a nothing.

[58:51]

You don't grasp them as really others. You don't grasp them as really others. You don't take the discrimination between yourself and others as we are. So I'd like to go back and think about how I think how would other lines count? That's probably typical. What would it mean for other lines count? Check practice for other people. One thing, it's pretty hard to think of, but don't about it for a minute. Maybe think relatively like other lines count. Why people care?

[59:55]

I don't know. to think about and become a greater person. They're all just forms of knowledge within you. Let's think of Albert Einstein. Whatever you think Albert Einstein is, you can think of this Albert Einstein as a project.

[60:56]

How you see him, depending on what he's talking about. It's a lot to do with yourself, and it's telling yourself how your own consciousness can be a, ah-ha, you'll be a subject if you're willing to do what he's saying. But these are the answers, as a way to talk about it. Well, I'm glad you had a lot of that. Remember, when you write this theory, this theory of relativity, you can't do it.

[62:06]

You can't do it. [...] Oh, I don't know if you really try to teach other people. Just talk about him when he first happened. He wasn't even teaching other people. He was only other people doing discrimination. But he did it from himself. He understood himself and he taught him. But he really couldn't teach anybody. He wasn't. How would Albert Einstein be from the very side?

[63:14]

What do you guys think about? He has his deprivation. I don't know. We try to. We try to. We try to. I feel the matter that he acquired when he was understanding that it was very liberating.

[64:15]

He liberated himself and a whole generation. He liberated the modern world from a certain world. But, I'm talking about the man. It's free. I've had it. It's free. [...] What does that mean relative to him, relative to the graves?

[65:57]

Well yes, but as you just said before, reveal big liberation to us. But that wouldn't speak too much to any of the set and images like us. Yeah, that's part of it. In one sense, you want to share real liberation. That's good. If you're Albert Einstein, you want to share your liberation with Albert. Maybe that would be part of what it's about to involve. But to be like others that you said, we say in one time, we would see if like others, therefore, others will understand. That one thought, what the side is, it's like others now with the government. Others don't understand. So, In other words, you have to then take the point of view of others and not understand its own liberation.

[67:03]

Otherwise, it doesn't matter. You say, if you're getting it wrong, if you like it. In other words, you think, I forgot my lunch, but I don't think. I mean, in certain court, you say, I forgot my lunch. From other point of view, I didn't forget my lunch. I didn't do it. I learned everything. He would take them to find the view of the other people that he said he wants to reveal it to me and not have to reveal it to himself. Or another way to put it, he would tell other people how they would show him what he saw was not correct. And then not only do that, let the law scientists do that, but then you sit back and look. But then they do that before. But you would then go out Take that point of view and feel that way. Do you think that?

[68:11]

I don't know if it's... if... I love sounds of the feeling of it. And it wouldn't mean it, because it wouldn't grasp it. But if I gave it to you, it wouldn't have had a break with my growth too. But he saw that as he grasped the break we do. But he saw that as he published it. He's got to come. That's why I call Langston a project of people.

[69:29]

I'm saying if but it looked not really because it used to be able to not put on from it. And we all thought we would look like it. But we make other people look like they [...] look like But he broke through it. And the whole generation broke through it. That's right. Everybody thinks something got shook up. That's right.

[70:33]

But people think we did it. I think we did it. I think we did it. He never proved that he didn't. If he had supposedly proved he didn't, people would have said, oh, it's just a flashing pan. He didn't use anything. He would have appeared in the history. But he's picked out that it's still a fan. Like, what do they think he's different? Prajata Buddhas are powerful people. Who's there? You? Nothing that he's there. We're still thinking fast. Why? I mean, we still think something happened. We still think it's a historical figure. We still think we had a break, but we think that they are a star. At that point.

[71:35]

He isn't a bodhisattva because he made too much of a problem. Christ is too much to cover. He was an example of the world. He taught the world. and taught the world in a very powerful way, a way that revolutionized the way the world did. This is a way that revolutionized the way the world did. It's called a whole new world. So they couldn't tell a whole new world if they were famous, I'm taught. That's what I believe the Buddha left. I believe the Buddha is going to turn the world upside down. And other people who want Anyway, this is a chicken line, you know? Even if the public said, maybe Albert Einstein said, some person has the power to really think they have a breakthrough, to really convince themselves of that and also they can dream of others like Albert Einstein.

[73:25]

And they could say as part of that, I'm trying to stay of authentic peace. The way that they do it, is this way of doing something. And whichever one can you know, you may be looking at all the wrong things. The rubbish thing I'm talking about tonight, when all the wrong things had a great day, we thought we could live the way for a century if we could do it. But that's what I'm talking about. It may not be the real all the wrong things. That and I'll be authentic. This is each one of us. Okay? A great good you can grasp. Liberation that you can draw. Outside of the British. And you can say I'm trying to save all things in the game, but still the way you say that is in your system. Not then taking this thing

[74:28]

and come around and take another point that you want, take another point that you would not understand, another way to give up the liberation, you become like the other people, whatever the other people are. And giving up the liberation is very similar to not go out to the first place. Even if you don't go out, but then you're not, then you're not affected by it. Or if you do grasp it, the same as you grasp it, you throw it away. Or seriously grasp it, you take the point of view of someone who doesn't understand. which is another way, not that way. Let's put your chur. Last thing, and then, like I'll write that, have an insight, and then go, okay, I'll be able to build down your strength. Put another way to review it. Be in your shoe, no matter what you're saying. Or, another way is, state, let people know how you could be truly wrong. Show them what will encourage you, or force you to give up your insight. And then don't just wait for them to show you go over the world and take the form of view and steal.

[75:32]

I've been photographing that's acting awful long. I'm talking about a real demanding, a really demanding form of existence. Imagine having some really deep inside and then right away, as soon as you have it, going over into the form of non-understanding, right away going so say, what? How could it not be? Right away. But you would have had the fight in your life when you invited first. I'm going to talk again.

[76:52]

I bet was that But you see, Einstein couldn't attempt that slam himself after he did it, huh? But he didn't do anything.

[78:26]

His impulse is good, it sounds good. Besides him, but he didn't break turns out again. Had to be killed. They didn't do it the second time. They didn't do it the second time. Wicked time broke through and it broke through again. Then I did twice. Because both of them had incredible breakthrough, monumental historical breakthrough. But they didn't have a practice which taught them how not to grasp onto their breakthrough. So if you grasp onto these tremendous breakthroughs, it's extremely difficult to break through the breakthrough. Imagine having a kind of brain that they have, one of the intellectual that they have, and to have that kind of breakthrough, and then break through that. Why? Well, we couldn't do it. Both of them did it twice. Two breakthroughs, two major growth or monumental things, or whatever. But then they break through those. But the body sattva doesn't have the good things in the first growth, so it's easier for them to break through the breakthroughs.

[79:28]

Keep breaking out of it, breaking out of it, breaking out of it. And that can change. with liberation. Because he never really takes it that seriously. When he tries not to have the newspapers and stuff that many had on the back, they'd be quite hopeless. In fact, the more horrendous your breakthrough, the more difficult it is to get over. You have to present it. I've heard that. The deeper the enlightenment, the more shocking they were, the more haunting they were. Even if it very profound, but you don't take it very seriously, even if they knock you out of a tree, and they just tears blow up and spring out of your eyes, you don't take that too seriously, it won't be like a problem to you. But if you really think, you know, publicize it, write letters and poems about it, and put it back to you on the back, well then, think about the next day, just sort of pop it around to get it out of time. Okay, so, let's look at some of you today.

[80:41]

So the first one is, um, it's called associated with earnest intention by bright gold. Okay, um, let me read that one again. Wait a minute, no, the earth, the earth, excuse me. All over the Great Port of the South, if it wants to know, pull it.

[81:57]

All them, all [...] them One of the aspects, it's a, here's a variety, but the varieties, but I think also the aspect, although I don't know reason to say, right when we say, not looking for the variety, to the same extent. Here, determination. Change character. I'm writing for this, [...]

[83:26]

So that's the place we essentially found that we really might even say it goes. The next one is associated with resolute contention. Like a new moon. A new moon. What does a new man look like?

[84:34]

What do you mean black? What do you call a new man who can see it? The same isn't it? Huh? The dark one? A new man is actually thin right now. A new man is black isn't it? It's good though it's not really a new man, but already they've committed. I thought it was sort of old. Anyway, you can maybe have a little time to say that. A new moon is not a full moon. It's not a full moon. It's going to happen. Black moon. The moon doesn't know what it's going to be. You can guess that it's going to be a good side. That's right. But still, don't know what it's going to be. That is good enough. In general, you could say, well, Statistically, I could say it's going to be such and such. But actually, you don't know what it will do. You have no idea.

[85:36]

And you have an idea of it, but there's nothing to look at it now. What? That's what a new moon is like. It's the residual intention. This is the residual intention. It's the very, very intention of the chipboard. If you look at the world that way, like a new moon. Look at the world like a new moon. Can you look at the world that way? really grateful. Nobody was looking to say, well, that's a lie. But basically, you see what it says, it says what? It says, four stations in the market, four right up, four basic basic power, five dominance, five power, seven length, eight foot power. And, uh, That is 8 plus 7 plus 5 plus 10 plus 5 plus 25 plus 4 plus 9 plus 4 plus 3 plus 3 plus 4 plus 7 plus 5 plus 7 plus 5 plus 7 plus 5 plus 7 [...] plus

[86:57]

You should go through it, these 37 auxiliaries or 37 aides or 37 wings to enlightenment. Sometime, in this course, we were going to study them. These 37 wings of enlightenment are taught in Ibidama. They taught in all situations, also taught in Ibidama. But then it's also Mahayana in Spanish, how to practice it. It's just taught throughout this book. And then he also should, we should practice the sign-less, the visual-less, and entrance. We should develop the core training, the core and limited, the core, almost, the gate-delivered into the nine attainments. They should do all these practices because they always practice.

[88:23]

He goes on, you should practice, you should develop the dominant. I shall come to understand and not yet understood, dominant. The dominant of understanding and dominant of one who is understood. Huh? That's the last three Indians they're talking about again. in relation to the pattern of enlightenment. a couple weeks ago.

[89:31]

49. Okay, so this one's called like a moon ninja. You see it in here? That would be called a moon ninja. dance, I feel it. And what I didn't dance, I was still in the dark. I mean, because you don't have no idea about it. I just don't have no idea about it.

[91:22]

But there's another aspect of holy shit. Anyway, when you're entering all these practices, these are nice, well, polys are nice and well practices. Every one of them. All the different kinds of yoga. You should do them all. Or, like grabbing a doorknob or a crucifixing. Or, waking up in the morning like a crucifixing. Or, having no idea about them, I should do them. But you should do them. Because those are your booty. And even you should keep doing it until finally you can be great sympathetic joy, great compassion, great friendliness, and even mindness of the Buddha, the 10 powers of the Buddha, 18 Buddha diamonds, all those also. Same thing, same God. You don't know what they're going to be next.

[92:23]

You have no idea. You don't have to be full of that. That's the way you should do that. That's the way you should be cheating, that's the way you should power, that's the way you should do things. That's the way you should do sutras. That's the way you do all this stuff. Doesn't mean you daydream. Doesn't mean you wake up. Doesn't mean the light goes on. Doesn't mean anything like that. It means your beauty department is exactly what you're doing. What? Well, if you turn the lights off and drive, I don't mean it, I know. You turn the light up here now. Yeah, turn the light up here. There's that.

[94:06]

But it's not proven that that's what you mean. The overall picture is not being right. Like, do these practices Any of the ways they were killed, all of the alternatives were killed. So, if they were in a life-shrug fight, they would start a mile. Some of them have an intellectual armament. For example, first days in the morning from this guy, I shall understand. I shall come here on this time and not really understood how to do it. It's a very specific practice to do, and I understand the practice to do it. Cognition is a very specific practice to do. If you do something, which is, during the present moment, do you say something about the present moment?

[96:02]

Like, is it enough? Is [...] it enough or something? But that itself, is again, saying something about that, triggering something to it. You should be tempted to be known of not take that seriously. And I think that's no problem. Or you could not attribute anything to it. Also, you would necessarily say, neither or even if you said, but not attribute anything to it, without you doing anything, you wouldn't put that seriously. It's another way to do this without doing anything. Either when you're involved in industrial activity or not. either when you're attributed something to it or not. There's some station that you can take. It's just the thing, being there, it's not adding one single phone. That's the best way. It's like all about not knowing something. Even when we know something. The way you know something, or the way you're true to them, that,

[97:04]

It's in and out. It's like... It's like in and out, [...] in and out Actually, it's always a full moon. And your attitude is always a human. You have confidence that it's always a full moon. That this is enough. There's no more. There couldn't be anything. It must be it. But still, you don't feel like a full moon about the full moon. You don't need it. Now, if you're talking about a new moon,

[98:13]

You don't want to take a side of your spirit. [...] feeling like a chakra. Those sattvas do that. They don't go past alongside the other. The next one is like fire. This is exertion of a blazing fire. Do you see anything in here?

[99:18]

I've got a sight to do, do you want to turn on the cognition of all noise? Which is current with the best of our noise? The best of our noise meaning all noise. Should be brought to the reflection of wisdom. Where is the plane? Where do you see the plane? What's the plane there? Now, let's try to understand it as this first thing is the gurus. The gurus, this is the bolichitta of the gurus. Bolichitta is the gurus. I mean, don't get involved in the gurus. They don't have the chitta. The bodhisattva give rise to bolichitta, and the bolichitta is the gurus now. I don't think they have to respond to those still poorly.

[100:22]

If I understand, what is it that Buddha's mind, what does it mean? I would speak thoroughly and use the kind of prayer to say, we're now reading the suttas telling us about Buddha's mind, about Buddha's mind. You can also read it, you can take all this a mile a long time, you mix it all up if you want. So this is the hour half section, that'd be a good exercise too. Let's see what the suttas taught us, what Buddha's mind. At the same time, we don't say we have

[101:30]

Knowledge of our members. In fact, most of us don't believe them. Most of us take seriously the difference between us and other beings and players. For some people, we just can't. Some people focus. They trip it up. But most of us don't. But we won't be able to do it, but we're practicing do it. And then this section right now is telling you different ways you see the practice.

[102:38]

22 ways to receive a package of the visual. Now the fire is actually applied. It is easy to buy early. I wouldn't get any. Tear out the defilements and all the residues you lay alone.

[103:46]

Put wonderful down the track. Should make efforts in the perfection of weight. Thus, sure the Boris Saffa gave him the turn of government, like always the turn of government, took this condition of Great Saffa. He said, okay, this guy, I mean, we're just going to say, it's just, we're probably not, we're fine friends, fine friends. But, man just should go to something, we have to be on him. 10, 6, [...] 7, 8, 9, you talk about 5, then your Buddha has 6. To become aware of the restless thoughts and beings of all beings, to have the cognition, they all decide to be invited to be part of the Arnie doors and concentration. So the next week we can study more of these chapters and also if you can read the reading words.

[105:01]

This chapter is not too long. We don't have to read the whole chapter, but if there's more of these, I'd like to discuss with you. You know, you could discuss some of the things you've read about Therese Chitta and other books, and other sutras, or, you know, reading the sentence that I suggested. There's many other places that I just did, there was four or five. So, I'd like to spend one more week on this chapter and on the topic of Therese Chitta.

[105:34]

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