Can most people see a copy of the sutra on page 424? Who can't? So here, the Buddha asks how Bodhisattva should practice the 37 aids to enlightenment, the four foundations of mindfulness, four applications of mindfulness.

[01:22]

Can you find that where he's asking about that? Anybody can't find it? Okay. So then, could you read aloud what the Buddha said? Could you read aloud, Pam, what the Buddha instructs? Siburi? How, O Lord, who the Buddha thought of the closing of the protection of the Buddha, make it complete houses of emptiness? How should we achieve the emptiness of what it is? How should the Torah application and happiness to develop. How could you gain mastery over the right efforts, how should the right efforts to develop? Go with, the basis of the practice of life, and so on. You know it. Just to do it, the only softener of the great dealings and courses in the professionalism to contest their phone and so on and so on.

[02:26]

But who should contest me when such a weird guy, then he contested his thoughts as nice as a story. But the blind God understands he does not redeem his own violence. That redeeming his own violence, he does not realize. And so much. Because that's those thoughts, that's great to keep turning all violence instead of all violence. But those does not bring us our separations in these animals. Whether it's one who will be a liar, or a sound who will be a liar, or one who will disappear. All these violence, he does not refuse. This is it. As the Lord caused death tolls, A.T. Barney took out the real life of God's heart and the great things. All the elders of the 35th of the great things, who have fully infinite, realize infinite, the Lord. Thank the duty of the God's heart and the great things, and to say to the infinite things, I mean, thanks of all knows, it is not commonplace, I see the real life, I will realize, but I still realize.

[03:34]

To compensate, I will change that to, and last, I said we are all. To compensate for that this is the current for the section three-six process, but not the current for the realization. Just out-of-the-tops, it will show the thoughts that the great union tries to start from objective control. Meanwhile, the police thought that they came to try to become destitute of the government of the class and truth from life. that he does not realize that he's painful as they all play. And fine, the body process of the great female becomes involved with an exalted cognitive state. If, having seen in the body, this person has received their words in their life, you must do this own stuff. This is the time you show a complete context. This is not the time for you to think. Bad 30,000. Bad 30,000. Bad 30,000. The cultural expectations were from the big heroes, But the sixth perspective is this surprise.

[04:37]

The development of the application of the mindfulness is this surprise. For the development of the class, of the concentrations on the students, and the acquisition of the speech analogy, and the concentration of the core analytical knowledge. But this is not the time for the realization of the students and so on, too, of the cognition left through Prophet Kabuda. It is the time for the denunciation of the acquisition of the knowledge of our Bodhi, the defectibility that the Bodhi taught from according to the effect of wisdom, the complete context of friendship, and the dwelled movement, and the sole of the assignment of the wish of human, complete context, and the dwelled tradition. We developed the people in the past, He does not realize that he does not realize that he does not realize that he does not realize

[06:02]

What? To review what pandemics? Your own. Well, it says, and why? Because the bodhisattva of the great being should train in all dharma that empty of own marks. And so he does not bring about the separation of any dharma, either of one who would realize, or of one which would realize, or of one through which he would realize. So, in other words, Don't review them as own dharmas, as your own dharmas, because you're practicing reviewing them as not having own marks.

[07:10]

So it's saying review them as not having own marks, putting the negative saying don't review them as own dharmas. Don't look at things as own. And the way of not looking at them as own could be seen as, first of all, not viewing them as something which is separating to these three categories of that which does it, that which is done to, and the effect of that. Or just not seeing people as having own marks, which is another way to say to see things as emptiness, or to see things as empty. So it says here, he should contemplate form and so on as empty. So this is another way to say how you contemplate form and so on. And so on means dharmas. So it sounds, I guess, when you say, you say, with his thought undisturbed, he does not review his own dharmas.

[08:25]

So I guess that's taking the point of view of that it's a him. or her, and there are the his dharmas, and so on and so forth. So from the point of view, if you think there is a him or there is a his dharmas, then don't review them as your own. Review them as empty and lacking in your own life. So this is a little section here. Some key phrases are, of course, You should contemplate form and so on as empty. If you know how to do that, then all these other varieties of instructions are just varieties of that basic instruction. You should learn to view forms as empty, feelings as empty, perceptions as empty, emotions as empty, consciousness as empty.

[09:29]

And in the 37 Williams of Enlightenment, you should learn to view the body as empty, the feelings as empty, the thought as empty, the down as empty, and also the four right efforts as empty, the four foundations of psychic power as empty, and so on. But it also says that you should train in them. You should consider that you will... you will make the complete conquest of these skills but not realize them. You will learn all these skills. You will learn the practice of awareness of the body. You will learn the practice of awareness of of the feelings. You will learn the practice of awareness of the thought. You will learn the practice of the awareness of the dharmas. You will learn the practice of the various four ways of raising your energy up.

[10:36]

You will learn the four practices of the foundations of psychic power. You will learn all these things, but you will not realize, for example, the fruit of the stream winner, which is one of the things that will happen to you if you do these practices and realize. And yet you're relieved, but you can't. You're worried about other people even. even if they're not relieved. You see them and you say, you're going to be a wreck pretty soon yourself. Don't get so upset about it. But you're not really interested in their upset, you know. Quite, not quite yet. That takes a while to really see how neat it is. But they seem to be upset even though it's not really there. But you temporarily are relieved. in some sense but not completely relieved okay just relieved on some on some the level of being relieved of not relieved in the sense of becoming an arhat or screaming okay but relieved at a lesser level which is basically just being free of passions but not free in the absolute sense but free in the sense of just you know clear enough so that you can do these practices

[11:56]

Because in fact, you can't even begin to do some of these practices unless you clear up a little ground, clear away a little stuff. So in fact, you get very good at these, but without taking them as real. And part of it is that you're not really running around screaming and hollering anymore while you're trying to do these practices. What else about these practices did you find out or did you think? Well, I'll just say a few things. One is that reading about these is closely related to practicing something maybe you already mentioned as an experience, that just reading these things is similar to practicing. It's more physical.

[13:23]

That's right. That's why I said it's similar. Okay? Reading about it is similar. In other words, when you first learn these things, you first learn by reading or by hearing. originally as we heard originally people sat there day after day and some guy or some girl was saying you monks think about the hairs in your body the nails they keep the skin on the bottom of the heels armpit hair the hair in the stomach the hair in the back hair in the ears hair in the head They would just tell you all this, and you would get it in. And maybe say it to yourself, too. So reading it, and particularly reading it aloud to yourself, is like doing it. It's discursive. It starts as discursive. Because a lot of these things, because people are discursive.

[14:33]

They're discursive. So you start with your discursive machinery, and you engage it in this discursiveness. So reading it is like, just reading this is part of it. Just reading it and hearing it is part of it. And the next thing, the main difference is though you have to memorize this stuff. You have to memorize it. Either memorize it or constantly read it. If you have a book in front of you, if you never leave your room you're always reading it, that's fine too. Otherwise you have to memorize it. I think it's better to memorize it though because you feel different once you take the book away and you know it's in your body you feel differently about it when you actually can you've got it in your body there's no book around so even though you say you may be saying it out loud and then the next stage is you same with the Jesus prayer they talk about first you say it out loud then you say it in your head and then you say it in your heart so here you say it out loud or you read it out loud or you see it out loud in other words you see it as a form or you say it as a form

[15:40]

It's a physical event. Then it's in your head. And then it's in your heart. And when it's in your heart, it's, what did you say? Anyway. Yeah, antenna, that's okay. Your hair bristles or something. You've got hair. The skin on top of your head tightens. And you start sending out these beams like a dolphin. What are the beams? The beams are the mindfulness practice. They don't go any place. And you just sort of, there you are. You're just a receiving or committing, receiving and admitting organism. You're just a tuning fork or either giving it out or taking it in. And you have these different wavelengths you can pick up. You can pick up body wavelengths, feeling wavelengths, thought wavelengths, time wavelengths. The, and this is quite important in many ways, the fact that these, if you don't, in other words, if these aren't convincing to you, it's partly because you haven't memorized them yet.

[16:52]

If you had them in your body, you'd feel much differently about them. You'd carry them around with you. And that's what you're saying. You have them up here at the level of, you don't need to read them anymore, but you're still saying them to yourself in your head. You don't have it down in your arms and your butt and your knees. It's not all over your body. And you have to work at it. So, there has to be some time of memorizing and then even memorizing so well that you don't have to think about it. Then these things are really powerful. But then you can also see how powerful the Prajnaparamita is because it isn't just, you see, when you hear about this stuff, you hear about some guy says here, dharmas don't come up and they don't go down. And they hear these abhidharmas, these parjana-paramia texts saying all this stuff, know this, know that. But they're not saying know this to them, know that to somebody who just heard this stuff.

[18:00]

Like you just heard it. They're saying know this to know that to somebody who actually feels this stuff like the skin on their body. They've got it in them. And somebody's coming in there and they're moving their organs around. It's very profound, the effect of these words on these people. And they can't deny it because, in fact, it's a natural implication of what they learned is this text. This text takes it to the next step, so it starts reorganizing these people's bodies and minds. They're very influenced by it because they've got it inside, and they can't just say, oh, this is just a bunch of junk, four foundations in my opinion. So what if they're illusory, empty? So what? That isn't the way these people felt. And the reason why they're empty is not just because these people came and said they're empty. They think they're empty. They took the mind that thought of them, that thought of these practices, that practiced them, and the way those minds thought, they took those minds and just went, just like turning the combination lock.

[19:10]

They know that go this far, and they'll go that far with you, and they'll come back this far with you, and they'll go back that far with you, and they'll go back this far with you. And then it all falls apart. And they just take the body apart. And if they just keep reading this stuff, that would happen to them. The only way they could hope to be saved is to stop listening to this. But that's particularly powerful for these type of people. And that's why I'm trying to give you some encouragement to actually get a feeling for how this happened. And you can see what these books are about. So they're not convincing. What I'm saying is to try to convince you of why they would be, how they could be convincing. But they're not so convincing when you just read them. But now they're a little bit more convincing, I think, to you than when you just heard in a book when they said four foundations of mindfulness in the sutra.

[20:16]

Now that you've learned this much more, they're somewhat more convincing to you. And the more you learn about it and the more you get into your body, the more convincing you are, and then also the more convincing you is what this book's about. Okay. So they're to be repeated. Okay. He did. Now, uh... Any other things before we go on? Okay, so... Yes? Can you tell us how to... What do you mean? I'm not doing so, I don't... Why? I don't know about it.

[21:19]

There may be one somewhere. There was this monk once, his name. So in Japanese they call him Gensha. In Chinese, Chinese name, he was Chinese. Chinese name was Xuanzha. Xuanzha. And he was a friend of Xuifeng. And he finally, this Gensha, Shrensha, finally went to Shreipong Mountain, Snow Peak Mountain, and placed himself under the guidance of Jendredashir, negotiating away day and night. One day, to visit masters widely in other areas and to perfect his practice, he took up his traveling pouch and was leaving the mountain when he struck his toe hard in a rock.

[22:44]

Blood appeared and amid intense pain, he had abrupt realization, saying, this body does not exist. Where is the pain coming from? He returned immediately to Shreifong. Shreifong asked him, What is this mendicant bey? And Genshaw replied, I will never deceive others. This answer greatly pleased Shreifong, who said, There is no one who does not harbor these words. Yet, no one could utter them but bey. He continued, Mendicant bey? Why aren't you going on pilgrimage?" And Genshal said, Bodhidharma did not come from the East. The Second Patriarch did not go to the West. This gained Shreipong special praise. So, in these two things he said, he told about the Bodhisattva's practice of the First Shmityupatthana and the Second Shmityupatthana.

[23:57]

body does not exist and the pain does not come from anywhere okay well actually he didn't say that he said where is the pain coming from so that's the bodhisattva's way between these two practices now this person whatever you say he was doing anyway he was he's a great zen master so he's meditating on emptiness He's walking around, going on pilgrimage. He picks up his staff, and his pouch is picking up emptiness. He hits his toe. Emptiness. And so, on that occasion, since it's a toe, he said, body does not exist, but there's pain. And he said, where does this pain come from? Is that what you would say? Well, maybe you wouldn't. But then again, maybe you would. if you had an appropriate realization.

[25:02]

You see how wonderful it is, because you have to hit your toe. There's no way to realize emptiness without hitting your toe. It isn't that you sort of almost hit your toe, or you almost put your foot in the ground. He hit his toe hard, and that was a big chunk of emptiness he got there. And when he got that big chunk of emptiness, that big dose of emptiness, he was greatly relieved, he said. He had to say it. He had to say it. There's no body. Where does the pain come from? Yes? That's fine. Well, all dharmas are completely real.

[26:08]

And the word we use for real is empty. So that's fine. Call all dharmas real. So when you consider dharmas as empty, how do you consider them? That's the question. So, how do you consider them as empty in various words? First of all, you say, they arise, these dharmas, the body, or feelings, they arise from causes and conditions. That's one way to talk about how they're empty. Dharmas aren't things, okay? You don't see a thing anymore. You see a luminous being that arises out of all these causes and conditions meeting together. You see, when you look at something, you see that. You see all the causes and conditions forever. See the table? You see the table. It's not that the table is blurry. The table is really there. And that's how you can see, by looking very carefully at what it is, you can see all the causes and conditions that give rise to it. When I look at this table as a big object, I can't forget about any of you in this room.

[27:11]

And all your lives, and all the things I am, and everything goes into making this table. Look at something very small, like a feeling, or a hair, same thing. If you look very carefully at its form, or if you look very carefully at a feeling, and see it as empty, that means that you see how it comes from all these causes. Then if you see it comes from all these causes, then you see all kinds of other things about it. You see that because it comes from all these causes, it's not one thing. See, it can't be one thing because it comes from all these causes, but also it can't be a whole bunch of things. Why can't it be a whole bunch of these things? Because it's the sum total of all these causes. See, you can't take part of it all, you can't say, well, it's a whole bunch of things, it's all these different causes, because that doesn't make sense either, because all of them are all of them. So it's not one thing, because it's all these causes, and it's not a whole bunch of things, because it's all these causes.

[28:18]

It's not unified, and it's not separated. It's not just this thing, but it's no other than this thing. That's the way you look at things to see that they're empty. You can say it, call it real if you want. But we choose to call it empty because we use that word as a particular liberating power and the liberating power of it is real. So try to see things as empty. See things as empty. Where does it come from? Does it come from someplace? If it came from there, was it there? Where does it go? If it's going someplace, is it going to that place? If it's going to that place, it didn't go anyplace. If it's coming from someplace, it didn't come from anyplace. And if it didn't, if there wasn't another place where it came from, then it can't come from there.

[29:23]

And if it doesn't go to that place it's going to, it can't go there. If it isn't the place it came from, then it didn't come from there, it's still there. And if it goes to the place it's going, well, then it didn't go in there, it's already there. These kinds of considerations. What is that thing? What is this table aside from not the table? It has no meaning aside from not the table. You get a hold of the table. Considerations like these, again and again, repeated and repeated, on and on, in many varieties of it. These are ways to remember. It's like a dream. It's an illusion. It's like a phone. All. like a mirage it's like a magical creation magical creation why magical say magical say carpenter's creation whatever you want anyway it's a creation of causes and conditions magical causes and conditions that themselves also are just due to what again once again they are due to these false conceptions which are also due to causes there's no way to get out of it but anyway it makes these things

[30:33]

If you try to figure out where it comes from, it's in regress. It's spinning around in circles. Did you say, what does it do to the idea of nirvana, or what does it do to nirvana? So the idea of nirvana, it makes nirvana, the idea of nirvana just like this table. It makes your idea of nirvana get all fluffy or glossy. It makes your idea of nirvana not unified and not separate, ungraspable. And yet, you can't grasp it in existence, you can't grasp it in non-existence, and neither. That's what it does to your idea of nirvana. It doesn't just throw it out the window. And you can't keep it.

[31:41]

But it doesn't do anything to nirvana. But it does a lot to your idea of nirvana. Your idea of nirvana will suffer the same result as all this other stuff. Your idea of nirvana is just a dharma. It's an idea. And it arises by illusory causes and conditions also. Well, according to that school, it is more substantial than the dharma. It's the nature of the dharmas. Name it the nature of the dharmas. What's the nature of the dharma? They don't arise. That's their nature.

[32:42]

Well, see, they have this problem. They want everything to be a dharma. So they have a name for it. It's not just a name for quality. No, it's not a quality. Right. Right. It's that fact. Not just the ideas that nothing's supporting it. But nothing's behind it. Just the way things really are. What do you mean when I put things in my mouth? I don't know. such a question I just I don't feel like I can say what it means you know what I mean it just it would seem inappropriate for me to say what it means you can ask me if I'd be happy about it I could say yes but to tell you what it means I don't think it means anything if you take away the word Buddha and Nirvana and say what does it mean that it says page in Laguna out there I'm happy to say so tell you what it means

[34:27]

it means Buddha tains nirvana. Well, you have to think what Buddha tains nirvana means, then I have to say that this patient is leaning over here, and then you think I'm smarting on. But that's what it means, even though I wouldn't say so. Do you understand? I'm not explaining, I'm just trying to do it. What attained nirvana means that's a page in agreement. There's no other way. Unless somebody changed the science, I mean, I'll change what I said to it. There's no meaning to it that I know of, other than the way things are. I mean, I don't see it. And I think it's really swell that that's the way it is. That seems to be the way we hear heard about it. I can't think of any better news than that.

[35:31]

Can anybody think of a better way to put it? Would you prefer that that wasn't patient with me? Enjoy? that, you know, in the Jewish way, yes. You can do anything. Well, you just said it. What do they do? They take a little smidgen. A little smidgen. Take a little smidgen. Just to some object of thought. Enjoyment can be an object of thought attached to it.

[36:37]

You can do anything. There's no... the identity between sentient beings and Buddhas or between the absolute and the phenomenal. It's not really even an identity. because you don't even have two things that are identified. It's just one thing. The way reality really is is that it's non-dual. There isn't two of them. There isn't a samsara and a nirvana. They're just samsara and nirvana. They don't equal each other either. And the bodhisattva is able to do these liberation practices very well. Then, what does she do? She takes a smidgen. Just as what? What is it? It's just a kind of a baudrill or something.

[37:40]

Just a smidgen. It's a magical show because there's no other way to demonstrate and express dharma other than taking these little smidgens. Without them, there's no way to celebrate. And the nature of reality is that it celebrates itself all the time. It keeps being real. And the only way it can be real is to not be dualistic and not get rid of form or get rid of emptiness or have one side or the other. It always is both together. They have no meaning apart from each other. Yes, something else. But not something which denies feeling.

[38:41]

If you see form, it's not that they're emptiness, which is different from form. If you see form, the difference is, what's the difference? The difference is in your mind. You think that they're just form, that if they're emptiness, or if they're both form and emptiness simultaneously, there's a difference. But for them, what you see and what they experience are identical. Well, what do we say?

[39:55]

What do we say? We say what? We say yes and no. We say that grief, that sickness is empty. We don't say it's not really sickness, it's not really grief, but it's empty. What is that grief made up of? Is it a little bit of its upset stomach? You're not hungry. So if your stomach's going... It's a kind of harsh light. Very harsh. It's sad. It makes you angry. What are the components of the grief? How did each one come together? Look at it. And if you study that grief that you feel when you see that, you'll find out.

[41:02]

that actually we can't get that grief. It's grief as much as there's any other grief in this world, but actually this grief is unborn. But it doesn't mean we don't say. It makes me sick. It doesn't mean we don't say that. We'd be trapped if we couldn't, if we had to go to the funeral ceremony and say, so what? We'd be trapped on the emptiness side. We can go in there and we can act out what we feel. We can not hold back at all. We can just really spill out our guts. And we can just, you know, there's this person who's sick, and this person who's dead, and this person over here has just been turned upside down, and they're going, and you're standing between there, and you go, that's just the way it is. And that happens for certain causal things. And those causal things happen because of other causal things.

[42:04]

And those happen because of various misconceptions. And it all works that way. You jump right in the middle of the soup and it just goes dum-da-dum-dum. And there you are. That's the sound it makes. You don't fight with it. You just hear that. And you see where it's coming from. And you go on to the next movement. But we can have various kinds of music. As you see, we have students getting murdered on the street. We have babies born. We have people getting cancer. We have heart attacks. We have sisters getting hit by cars that run through red lights. We have bombs that may be dropped on us any minute. We have all this stuff, and it all comes from various illusory, the combinations of various illusory causes and conditions which they themselves arise from error with. And these practices, these poor mindfulness practices, help us not only see these individual things, the body, the feelings, the thought and the dharmas, but the very skill of learning them simultaneously helps us develop the skill and the composure and the insight so that we can, every time anything happens, no matter how good or bad it is, we can experience it fully as it is and then go one step beyond that.

[43:36]

which is not beyond it, doesn't do anything to it, but just enjoys it more fully than just the form side of it. It also realizes the emptiness side of it. It also realizes the background of it or the non-existence of it that is implied by the existence of it. We're not bounded by When something's not there, we're not stuck in the non-existence of it. We also see that that has no meaning aside from the existence and so on. We're never caught. So these things liberate you from certain problems. And they also concentrate you and calm you. And they show you that the liberation from some of these misconceptions is identical with being upset.

[44:40]

You can't tell which goes away first. So you have this misconception of beautiful in things that aren't necessarily beautiful. They themselves aren't ugly either. They're only ugly from the point of view that you used to think they were beautiful. The body isn't really repulsive. You know, it's just repulsive from the point of view of beauty. You told me about Gulliver's travels, right? And this thing of Gulliver's travels of seeing these, doing these, you know, repulsiveness practices on these giant beings. Why did he do that? He did it because he practically went insane with the idea of his girlfriend taking a crap. You know? And why did he go almost the same with the picture of his girlfriend taking a crap? Well, guess why? Guess why I was repulsive? Because she was this fluffy little pink thing, you know, prancing and bouncing across the lovely floor, you know.

[45:42]

And then he pictures all this pink and white going fluff up in the air and this big brown thing coming. And he goes, oh, my life, I can't stand to live. This is too painful. So he, out of his own good will, decided to do these repulsiveness practices by seeing a perfectly natural animal act juxtaposed with loveliness. Where's the loveliness? Well, the loveliness is in this little pink lady. Pink skin, blue eyes, golden blonde hair, pink and blue ruffled dresses, lollipops all over the place, mirrors, little French figurines and all that stuff, right? That's the loveliness. He chose to see that as lovely. That's his problem. Now that he saw it as lovely, what happens when he looks at this brown stuff? He goes, yuck.

[46:45]

But it's not yuck before you look at that other stuff and think that that other stuff is beautiful. As a matter of fact, if you don't think the other stuff is beautiful and you look at the pink and the brown, it's a color of ice cream, isn't it? Neapolitan ice cream. Pink, brown, and... red. They're very nice colors. But when you say that the pink is beautiful, you know, and you say it's good not to have brown stuff spilled all over it, and then you do this thing and you go, yuck. That's where the repulsiveness comes from. It's not really repulsive. It's repulsiveness because you think it's lovely. So, you're off to think it's lovely. It's your problem. You make the common doubt do something you like. It's not really that way. It's not that the Kamadatu is really a place that everything's beautiful and where food tastes good. It's that you like it. Because you like it, it's called the realm of desire. And you like it, so you're born here. And so you're born here because you think there's some stuff here that's nice.

[47:49]

So because you think there's some stuff here that's nice, when you see this stuff from a little bit different angle, all of a sudden you think it's ugly. So if you look at it from the other angle, somehow that gives you an antidote to the fact you think of cute. And that frees you from the misconception, but simultaneously you get all calm. Funny thing. It shows you once again, not only that you're calm, and not only that it wasn't arbitrarily cute, and therefore, since it's cute, it's ugly. And after that you see that it's not ugly or cute, and the reason there's no body in the first place, but also you get very calm about the whole thing because you see the source of disturbances in these false ideas. And then you go on to the next one, with feelings, same thing with feelings. You're the one who says they're pleasant. Nobody made you think that. You wanted to have pleasant feelings, therefore you got these pleasant feelings. There's another kind of feeling that's not like them, that's clearly not like them, so you say they're bad.

[48:51]

And there's another kind you're too confused to figure out which they are. You say they're neither. That's wrong. The good one, this particular variety, this variety here, this one is not pleasurable. But I say so because I want it to be. Therefore, when I take it off, it's called pain. This is not pleasurable. This is suffering too. And this is suffering. And this is suffering. So I correct another error, and I see various other things about it, and my mind gets more calm and sharper. And I'm ready for the next one. Yes? No, suffering is not independent of pleasure. It depends on pleasure. It depends on the idea of pleasure. the statement that life is suffering is a relative statement but relativity is not separate it's an absolute teaching about the relative nature of suffering namely that when you have five skandhas he didn't just say life is suffering by the way he said five skandhas five clean skandhas are suffering upadana skandha dukkha the five

[50:28]

clinging skandhas is do. When you have five skandhas and you pull them together into a little, into a log, you hold them like that, which you can't do because there's no holding together, there's just five skandhas. There's not one, two, three, four, five, six. The six one being a little stringy tie around them, which sometimes is called self, called unity. These six are not a unity, and they're not separate. I mean, these five are not a unity and they're not separate. But for one of them, called perception, to imagine that there was another one called self that tied a little string around and made a little basket around them, put a little hat on them or whatever, and that included them and that controlled them, well, that's what suffering is.

[51:23]

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