I want to express my gratitude for the very wholehearted devotion to the practice that this group of people has realized, even though there's some difficulties that we're having. We're all coming to practice together really well. We also, so far, have not had much illness. I hear a little bit of coughing starting. But in one of the past practice periods we had here, almost everybody got sick. So we've had almost 10 days of just a few coughs. By the way, we have a kind of etiquette at Zen Center, and some doctors think it's a pretty good one,

[01:15]

when you cough, not to just cough out into the room, also not even put your hand on your mouth, but to cough, to put your head down and cough into your elbow, into your robe, so you don't get this stuff on your hands. Does that make sense? So it's like that, rather than other ways that I saw some people are doing. Does that make sense? Is that right, that that's a pretty good way? Doctor, do you agree? Do you agree, Ray? Yeah, I'd also include don't touch your face unless you absolutely have to, and avoid doorknobs. That's why hospitals did away with doorknobs many years ago.

[02:19]

You use your elbow to open a hospital doorknob. But don't use the inside of your elbow. Don't use the inside of your elbow. In this first two pages of this chapter on yoga, this chapter, the questions of Maitreya, in the Chinese translation the chapter is called Analysis of Yoga. That's the name of the chapter in Chinese. In this course I'm looking at the different aspects of yoga practice. So in the beginning, the analysis is just four types of objects.

[03:28]

One type of object is an object that doesn't have any images to reflect on. You're looking at something, but there's no images around it that you're reflecting on. And that type of object, if you train your attention on that type of object, it comes to fruit as tranquility. Another kind of object is an object that is accompanied by images for reflection. And that type of object is an object that one uses to develop insight. And then phenomena, the actual full reality of all types of phenomena. Another type of object is an object that is actually in constant contact with light.

[04:48]

And that type of object is controlled by light. And then the mind. And then the body. Yes, the mind is moving. I think we need to focus on the full reality of the mind. That's what we need to do. Keep everything individual. Just this. Keep individual phenomena. All of them. Every type of phenomena. Knowledge. All kinds of phenomena. All kinds of knowledge. [...]

[05:50]

That's the object that we need to achieve the purpose of our program. It's not necessarily object by object. It's just that all types of objects are understood with the combination of these two. And there's no limit to what these can understand. They understand all conventional and ultimate things. But then they separate this one special thing. And there's probably some reason for that.

[07:23]

And as I mentioned to you, if you want to look at what that thing is, it's on page 1, 205 of this chapter. In the Tibetan translation from Tibetan. Now, did you say you had the four yoga practices or yoga? These are the four... Four objects. There's four objects of... Four things that are objects of yoga practices. And the yoga practices that are being taught are basically the yoga practice of tranquility. The yoga practice of insight. And the yoga practice which is uniting the two. And when actually when those two are united, it's called shamatha vipashyana yoga ananda. So when shamatha and vipashyana are joined in blissful union, that's the yoga practice.

[08:36]

That's also spoken of in the beginning of this chapter. It's called yoga ananda? I don't know if it says it right here, but one of the names is called shamatha vipashyana yoga ananda. Yoga ananda. Ananda means bliss in this case. So the blissful union of shamatha and vipashyana. That's when it says how many things are objects of both. All knowable things are objects of both. So both can look at the things which are objects of shamatha and both can look at the things which are objects of vipashyana. That make sense? But the things that are objects of vipashyana are not the same as the things that are objects of shamatha. But when they're united, then everything can be their knowledge and also... And then it says, after introducing that,

[09:47]

Maitreya says, abiding in and depending upon these four objects, bodhisattvas, no, excuse me, objects of observations of shamatha and vipashyana, how do bodhisattvas seek shamatha and how do they become healed in vipashyana? Questioner asks a question. Questioner asks a question.

[11:17]

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