Uh-uh. You can imagine that time and it was possible for more than that. But it isn't that. It's another form of imagination. The imagination in the moment is imagining that. See, if you have all this is what's happened to you, okay? In addition to what's happened to you, it's another thing. Okay? There's another thing called the cell. Now there's this line I drew by on the outside. Is that actually something in addition to what was happening before? Well, if it is, then it wasn't happening before, and now it is.

[01:11]

It's now that line actually wasn't there before. Was it there before or not? Okay, no. Or if I added it in, was it there now or not? Okay, yes. Well, then that's what's happening. Now, is this the same as one of the five scounders that was there before? Or is it different? Is it six scounders? Well, if it's six scounders, okay, then we've got six things. You didn't say it. You don't want to say that. There isn't a trick around it called self. I'll just take it away. Now, if this is really all that's happening in itself, if one of them is worried, then... Yeah. But in terms of the sequence of liberation, the first step would be causing effect. You know, it's like... You deal with certain grossly benefits.

[02:31]

And these growth events are built on more subtle events. In those events, you think, perhaps, then you find out that there may be more subtle events when growth events don't hold up anymore. When you look at the subtle events, you find that they don't hold up anymore. But it's not if somebody comes along and says, basically, you either say somebody comes along and says, look at it this way, which is what makes up what you actually experience, or they can also say, this is the way you actually think. underneath what you already know so far. And if you look at it that way, you'll see that's the way you do think, because if you do look at it that way, that's the way you are thinking. And when you start thinking that way, then you can't think the old way. So you're thinking in a new way, and then now you look at the new way of thinking, now look at that, and that won't hold up either. So is it that people are getting you to try on that kind of thinking? Yes. So when you try it on, you're thinking it.

[03:35]

And what you're thinking you're trying on, you're thinking about a way, about how you think. And the way you think is the causes. So they ask you to think of a way you think, or to think of a causes which gives rise to the way you think. All of a sudden you start thinking as causes, and then you see that that thinking as causes Actually, that's the way you're thinking. You don't need to think. That is actually the way you're thinking. There's no other way you're thinking which you used to think you're thinking. You used to think, I think this way. Now you start thinking in terms of causes. You find out that's the way I'm thinking now. I'm just thinking in an entirely new way. It explains everything and it is everything. It is the way I'm thinking, but the other way that's more growth and puts all these causes into a package, that's not happening. And you're happy when this happens. all the problems which happen at the higher level or grosser level which is pushing around at the grosser level they don't touch you anymore when you were dealing at the level of thinking that it's all in one package you've got all kinds of suffering suffering is when you tie the five counters into a package so when you start watching the five counters and you no longer can put it into a package that kind of suffering doesn't

[05:03]

It doesn't work anymore. It has no way to work. It loses its functional power. It actually is none other than the simple grasping of the package as a thing in itself. That's exactly what soft flame is at the first level. So when you start seeing in quiet scandals, no better than in the other way, it's just that all the problems that happen to you on that other way you used to think don't happen anymore. And it's got a new set of problems. Now look at step lower. And this level of problem is much more subtle. When you see it this way, you're not not. But there's still some problem because maybe you think of these. And cells have a cell. But they don't either. They also are due to causes. And each one of them is none other than the total of their cause. Because then you see the emptiness. of each point of view.

[06:04]

And then you're finished. Then all you have to do is do that from all different points of view. You put something, or a concept called future. You have one concept called future. And you super involve another concept on future called some event. And you take that in the video.

[07:07]

That's something we do right now. But that particular combination that that is going to use is particularly . We're putting a lot of energy into making it real. That means stabilizing . It's a compound concept of notion of future as taken as real. and not present. And then some event in that picture, which is also real, and therefore not present. When the mind does that little script, the mind just kicks upside down instead, and all the blood runs into its eyes, and then goes bloodshot. Or the digestive process, which is clearly involved. In other words, it is a definition of a disturbed system.

[08:10]

Because the system does a strange thing. The system does to itself, this part is outside of us. The system says, part of our system is not in our system. And then the system says, all. All kinds of circuiting. That which is affecting you is beyond my power. What? You say, I'm being attacked by something which I've got right in my hand. What? You say, I'm conjuring up something, and it's going to harm me. What? In other words, every way you think about it, it makes no sense, and yet you take it as real. So you take the nonsensiveness as real. So you take an equal hearing. balled up system is real. Therefore, that's the definition of a balled up system.

[09:13]

That's the definition of two children, two children. That particular variety is called fear. If you say, this is an idea, which is part of the system, this is one of the mental powers that we have within the system, and when I'm putting something in here, there's no contradiction. And then it's not fierce. Even though it's the same thing, you don't take it as real, you don't discriminate as outside the system, and therefore it's not really fierce anymore. Even though it's very, very close, it's clear. What's the difference? It's too much. In one case, you can illustrate the fact that the thing that improves or actually improves is it's just a different see the context of being the same system. In one case, you turn it, you'll switch it this way, and you say it looks like outside.

[10:19]

In another case, you turn it back this way, and you say it's inside. Inside's true, outside's false. But really, inside's true and outside's false. It's not true, really. The tip that inside makes fear, outside makes not fear. It's not really that It's just that given one way, you have a thing called fear. Given another way, you don't have it. But both are just what's happening, actually. You know both are true. Just like if you have a, if in this system you have an idea over there, and this idea is, this system can be included within something. That thing which includes it is part of it. That thing which includes is nothing other than it. It's not in addition to it, it's already nothing other than what you already have, and yet it all of a sudden reaches out and includes it.

[11:22]

That's the idea of self. That's the idea of harassment. In other words, another nonsensical mental operation. An irrational move. When you think that way, you can't help or just frustrate it. because the system doesn't behave that way. If each one had its own, all the different parts of their own nature, if they didn't, they wouldn't be different parts. If they don't have their own nature, then what are they then? Do you have them or not? There's no way in the, in the, in the trouble that you do those kind of things. And if you don't do it, if you just see that the idea itself is one of the five times and plunked it in the first basket, then although you still have the idea that you're just over, as things change, there's no harm. So you're liberating from that particular form of suffering.

[12:33]

I don't say that there's no self-reliance. I say if you put a line around it, let's find out what it is. The thing that there's no line around this thing is just the same thing that is. Whether there is a line around it or there is a line around it. What are you talking about? And let's see what kind of thing it is. And if you look at what a self is, you'll find out that a self, there's no self other than vice conduct. And if it's already in the vice conduct, why are you bringing it up in addition to the vice conduct? You're doing it because you like doing exercise in nonsense. You already know how to do it. It's one of the tricks you can do. And you like to work out your mind. It's fun. The mind has a sense of the nasty of itself. It's like the beauty of the trick you've already done. Daniels is called taking something that's one of the five and saying it's addition to the side. Don't say there is no self, but say you can't grasp it.

[13:53]

And the reason why you can't grasp it is because what it self is, is it's a thing that's among the five sanders, which is none other than the five sanders, which says that it's all five sanders. How can you grasp such a thing? You have a finger. That's part of the body. And his finger says it's the whole body. What do you grasp when you grasp a finger? Do you grasp this, or do you grasp this? If you grasp this, you don't get the whole body. If you grasp this, you don't really get the finger. It's the same with the idea of self. Self, either it's one of the parts, or it's the whole thing. If it's the whole thing, then it's not a notion of self anymore. Self, if you say it's the whole thing, well then it's all those things. But he didn't know those things. He didn't see them. So it's not that there is no self, there is a self.

[14:59]

The event called self does exist in the same way that all the other stuff exists, namely it doesn't exist. But we don't pick on self any more than the other ones. We just put a lot of instances that you can't grasp it. And in fact, nobody has been able to grasp them yet. But people say they do. And because they say they do and because they think they do, Thinking that you grasp yourself is exactly the same as self. The idea of a grasp of a self is just exactly that. It's an idea of a grasp of a self. That's what self is. But that's not something you just said. That it's the whole thing. Ideas are not the whole thing. Ideas are not feelings. So is it a feeling? It doesn't matter. It's all of us. You keep working at it.

[16:00]

You will not be a lucky draw. So in a concentrated state of mind, you just be doing this. You see if you ever do this well, but you never get one. At the same time, you won't be able to prove it doesn't exist by the same means. You can't prove it doesn't exist, but how are you going to prove it doesn't exist? How are you going to get rid of it? How are you going to find it and show it's not there? You can't do that either because you'd have to be with rats to get rid of it. You can't do it both. You can't do the one, you can't do it either either. Meanwhile, I don't know if you should go to me, but we don't quite want to talk to you. Did you want to do that? It's not just a game.

[17:07]

It's not just a game. It's not just a game. It's a very serious game. But it is a game. I'd say it is a game. It's a trick. Watch children. Okay, so take my daughter, for example. Maybe I tried to wash her bottom in the morning in the sink. I took it the diapers off, but they smell like urine, so I would wash it, because it was cool. In the morning, we wash it with a wash bag, and in the evening, we wash it with a backpack. But in the morning, I tried to wash it in the backpack. But that didn't work very well. It didn't work one day. of a heart cracker. They just learn gaming, but try to do it differently. And what happens? I have two minutes left.

[18:09]

And similarly, there are other games we do. When we first do them, we can tell them again. That's one of the reasons for doing these exercises. You can learn how to do these exercises, try this way of thinking on it. When we first tried it on, it was just a game. I told the story before about watching the Super Bowl, what it first was, the Minnesota Vikings versus the Oakland Raiders. And I'm from the Bay Area, like, but I don't know if it's an example. So I checked, and it was really true. And so I realized that, so I thought I did play the game. The game I decided to play was, it's play, taking different sides, because I could really take each side perfectly well. But when you take a side, you stay on that side you want. Now, the side you take, let's say you proceed and take the side and start to reel, so then you might say, well, I'll switch back to the other side. On the other hand, you think, well, I'm on that side, so I know that I don't want to switch first.

[19:17]

I mean, get hit and switch, and then start a band in the feet. already so quickly, you know. You're on that side and you just don't want to leave that side because you don't want to abandon it. You don't want to feel like Papa to go to the other side. Originally, it didn't even matter, you know. But then if you stay too long, they start to really lose and then you, well then, then if you switch, then it's really bad. You should have switched earlier when you really were more flexible. And then finally they lose and you say, God, I could have switched. Way back there, I mean, When I started losing a little bit of work, I started losing a little bit of work. But now I really lost. And you forget completely that you just took me. That's football, not in the body. But you decided to take the ball. The body you made up just like a football game. Like another game. You sort of made it for TV and kicked it to the station. You didn't have to watch the Super Bowl in the first place. I did the whole thing.

[20:23]

I put myself in that thing. I could do that all games. I could do it at the North Stockton. I was born in Mississippi, and I grew up in Minnesota. So I do games like that. But I can also say, well, really, I live in California now, so I can't be on either team. So that the game, the book, the TV, the game system, the team, how you choose your team, all that need to make that up. How you put your body together, the body's not made of anything, you just make the whole thing up and decide to put yourself in it. But funny thing is, even if you see it in two seconds, you get committed, and it becomes a game, but you care, and you feel embarrassed. You feel embarrassed. Why? Because you sort of take responsibility for these hands. If you use a leg and you lift a mouth and you, oh, I don't have breath, I don't think. I just brush my teeth. What do you think?

[21:26]

That's just your opinion. There's nothing about that kind of stuff. Why do you get involved? Anyway, you get involved and everything you care. So I say, it is a game. But you're in spite of that fact. And meditation is to go back and play the game, over again, and see that you just get child's play. It's just child's play. But it is sometimes intellectually complex child's play. When you lose sight of the origin of the game, then you've got tigers on your neck, you've got a wave splash on your number out in the middle of the big phone. So in fact, With yourself, you can get really involved in and really care about it. When we see that it's just another idea, and that's all there is to it, you can just run over it, I don't care. What's going to get run over?

[22:28]

Actually, what can be hurt? That's it, what? So, fear doesn't make any sense, but even in the present moment, there's nobody to have pain. There's no lie. I've worked at Florida. That's Florida's college. That's the way I do it. They don't take a sentence, but what kind of state is that? In fact, it says here. When you read all the text, you might find out. It says... After we just read this past section, okay?

[23:35]

It says... When she has joined us, she has joined to perfect wisdom. Okay? Now, then it says... When a Bodhisattva Maha Sattva curses in perfect wisdom, he is bound to join so that he does not join Buddha or Knowledge of All Modes or any Dharma. He has, in quotes, bound up his face. When you're practicing as a Bodhisattva, you are bound. You are limited. You have a stake. What's a stake? The stake is to practice by being joined entities. By being practiced by being joined entities, you are bound. You are limited. You are constrained. Which is not bound at all, of course. So in a sense, you're bound not to be bound.

[24:36]

You're committed. You're constrained. You feel obligated not to be bound. And if you're bound, you feel you must understand that and see that bondage as emptiness. You're honor-bound. Everybody thought, but you're honor-bound to your vow to live in emptiness, to save all such things. You just live in emptiness. That gives you the full equipment. In order to live in emptiness, you must have a concentrated mind. The mind is disturbed, you can't understand this because you can't see the forms, the feelings, the perceptions, the impulses that are just all, you know, broken and grasping forward. You have to be able to see things very clearly in order to see the fact that what gives rise to them. If you have a vague idea of your body, you could have a vague idea of what it is, and then maybe you'd be right.

[25:38]

But if you look very clearly at what your body is, you find out there's nothing that grasps. to look very clearly at what your feelings are and your perceptions are. Then you can see if they're empty. So concentrate in mind, then apply the emptiness. The emptiness what? The emptiness what? Apply the emptiness what to the feeling? Pretty soon it doesn't hold up anymore. Bodhisatta is constrained or bound by the very act of coursing in perfect wisdom. That can constrain you from what? Can constrain you from bondage. But it does depend on bondage. concentration and to join in and start with one minute.

[26:48]

Same cup as empty. You don't have to be able to leave the class. It's really that I can just leave the class, and then check. And technically, you can just leave the class and leave the class, and there are things like that. But if I didn't even sit down in the right class, you know what I think of. Someone who is interested in building it, and coming from the , and you kind of believe it.

[27:52]

It's very soundly about that in the situation, but... What takes boundaries are the situation? I think it's a soundly good thing. The first step is to make the bond with the parent. I think that I can find that there's an interest in getting over there and thinking that there's only the thing that we don't have to do that thing. Yeah, unless you do that kind of thing, it's difficult to appreciate the fact that you can't give anything unless you come to class trying to get something.

[28:56]

It's hard to leave it out. So it's good to make a discrimination because they give you point of departure to realize emptiness. That's the point. You can't have emptiness aside from discrimination, which are perception. So these, in fact, freedom depends on bondage, but they have no meaning aside from each other. They come across with various hopes and wishes and findings. But the Brody Thought for All It was well. Loses it. It always loses. That's the one. They come to get something, they lose it. If they come to practice emptiness, they lose it because they have to do something. Yeah, I had to say bondage.

[30:23]

Well, being born is, to think that you're born is bondage. The idea that you're born is a bound idea. So that's the definition of bondage, the idea that you're born. Sarva, all, and nyan, all knowledge. What he thought I had was called Sarvan Marga, called Marga Hakara Dhyana. Aspects of Marga He knows the aspects of martyrdom. He knows all the paths.

[31:29]

And then Buddha has Sarva. Actually, he doesn't say all here. He just knows the paths. Arkara has mode. Mode, or aspect, or point of view, path. So, Bodhisattva knows the various points of view, various paths, various modes of path. The Buddha knows all of them. When the Bodhisattva knows them all, then the Bodhisattva doesn't understand he's comforting both the Buddhas. But it takes a long time to learn them all because there's a lot of function of things. And I thought that they don't have a lot of things. So this is knowledge of all modes. So the question is, what does one take refuge in when one takes refuge in the three jewels?

[32:52]

So what is Buddha? What do you mean by taking, what is the thing that you take refuge in when you take refuge in the Buddha? Yeah? Triple bodies, okay, what's a triple body? Yeah? So what do you mean when you take refuge in the Saddam-Kai, the Thumbos-Kai, the Yaman-Kai? Yaman-Kai? What is that? What is that?

[33:56]

What is that? What's that? What's that? That's for review. Buddha is not what you just started to say. But still, what's that? What's that? What's that? So when you take refuge in the Buddha, you take refuge in the qualities that one can drive, that one can call the Buddha. When you have this kind of knowledge, you say, that's Buddha.

[34:57]

You say, a Buddha, or all Buddhas, because you're not going to be there. You need this one Buddha now. You need all Buddha because it's just that quality, that knowledge is what Buddha is. It's not even what Buddha is, it's Buddha. Buddha is a participle of this. Okay? So when you take refuge in the first charge you call Buddha, you take refuge in this knowledge. That's why it says that the Bodhisattva does not join past, present, and future with this. This is knowledge of all modes. The Bodhisattva does not join past, present, and future with this. The Bodhisattva is bound not to do that.

[36:02]

Why? Because the Bodhisattva doesn't even view past, present, and future. Why? because the Bodhisattva had joined to the emptiness of the past present teacher. They can't get a hold of the past present teacher to join them. But even if they could get a hold of it, they wouldn't join. But they can't, so they don't. A Bodhisattva is bound, he's honor-bound by his vow not to join any Dharma to this. To take refuge in the Buddha. You're unbound with regard to this thing called Buddha, the knowledge of all modes, the knowledge of the Buddha. You're bound not to join dharma spirit. In other words, not to say, well, you've got this quality, you've got this quality, you've got this quality, and to join them.

[37:05]

The Tathagata, Buddha, has no marks. The Tathagata is not defiled by any marks. Except, what if I've got this mark? But then it says later, you don't even, it's an equal sign, okay? It's an equal sign when it's not even an equal sign. Now you not paint this by giving it any characteristics or joining to anything. And the reason why you don't do it is because you don't paint it. But also because the things which you would join to it, you are yoked to the emptiness of those things. So either way, you don't join things to it because you can't join things to it and you don't join things to it because you have no things because you're yoked to the emptiness of those things. That's what it means to take refuge in the duva. And when you conceive of the knowledge of all moments and don't join anything to it, this is the Buddhist mind itself, you then put your mind in the Buddhist mind.

[38:25]

The Chinese characters for... This means to return. This means to depend. Bodhisattva returns and depend on this. But the act of returning and depending, of restoring this, is without any stuff. You unconditionally return to it. You don't say, well, I just got back a few minutes ago. I'm only staying for a little while. Or I've been away for two weeks. Or I'm back, but I'm not really back.

[39:27]

My baggage will be coming later. Or I brought some baggage with me, but I'll be getting rid of it in a few weeks. You just might come back without attributing anything to it. There's a 40 thought, but does not join any down at all. Even the nicest damage you ever think of, you don't join it. How about joining Sarva Akara Jnana to Sarva Akara Jnana? How about joining Buddha to the Knowledge of All Modes? You don't even join Buddha to... Why don't you join Buddha to the Knowledge of All Modes? Because you don't even review the Knowledge of All Modes. You don't even review Buddha. Also, I joined the emptiness of this. And emptiness of this. And also, This is this, and this is this. They are exactly each other. You can't join them. You can't join two things which are the same.

[40:30]

You can't take too much dharma to put them together. There's millions of ways in which you can't do this. Yes? Do you want to connect up in the right point? Conventionally speaking? Conventionally speaking? They have to say, I don't know. But that's why conventionally speaking, I'd say that. Actually speaking, I might say yes, I might say no. If you want to join things in a conventional way, then you can do whatever you want, and you can have a conventional discussion with someone about it. But if you're actually talking about liberating yourself, then we say, if you join something like this, you join something which you see as empty.

[41:41]

If you see this as empty, if you see it as empty, then would you join this as something? Or you couldn't join it because you can't get a hold of it. But if it's a thing, then you can't say that thing and the characteristic of it. I just didn't know how to work this out. You want to find things, but you already have one thing called Buddha. Okay, and you want one more? One. Okay. Take another thing again. Purple. Or, if you know that you're getting the hang of it, ice cream cone. Now that you're really getting the hang of it, then call it the collective experience of all beings.

[42:43]

Okay? But remember, that's what you're doing. You're just making abstinent to this thing. This is an empty thing. This is an empty thing, and I'm going to tell you something about the empty thing. Green, purple, . But why the synonyms are synonyms? Because they also are empty. That's why they're synonyms in the sense that they're in nature. But if you're trying to say synonyms like, they're synonyms with learners and parents, then that gives you a hint about what Buddhist knowledge is. Buddhist knowledge is something which, whatever it is, it's the thing that you can't modify. You can't attach it to some diamond. You can't attach it to anything such as it would describe it. It has no modified it. It's absolute.

[43:47]

It seems to apply that, but if you say that, put those qualities on it, they won't do it. It tells you that it gives you a expression of yourself again. I told you that, so just forget it. They still want to work right. Anything you try to label with it, with this statement, so many of them people still have a limitation, but even more it has no limitation. Whatever it is really is something you can't modified. You can't describe it. You can say anything you want about it at all. Anything you want. You can say poor, bad, raunchy, wonderful. The best thing around. Say whatever you want, but that's got nothing to do with it. That's the kind of thing it is. And by thinking about something that, about which, you can't give it back to it. In fact, it doesn't have all that to be doable if you're still not. You start to think like that.

[45:00]

Thinking about this properly is exactly it. But who wants to think about it properly? It's not much fun. Bodhisattvas, however, are bound to strain by their vows to think of emptiness. And thinking of emptiness is what it's like to think of this. Thinking of emptiness and thinking of this is the same. Meditating on emptiness and thinking of this is the same thing. This is thinking of emptiness. The Buddha is thinking of emptiness. And this is another name, the thinking of emptiness. But the special kind of thinking of emptiness, which is so thoroughly thinking of emptiness, so uninterrupted thinking of emptiness, But the Buddha knows almost what he's thought to try to think of emptiness, try to meditate, try to contemplate emptiness. But they have limits, you know. They run into something, you know.

[46:04]

They run and say, no, that's really there. No, I can't do it. You know what I mean? And that's why Bodhisattvas are supposed to do this. Because this means that you're supposed to go along those paths of those things which you run into as things. You know? Maybe you can meditate on emptiness on this. Maybe you can meditate on emptiness on that. Maybe you can see this form as emptiness. Maybe you can see this feeling as emptiness. But then you run into a feeling or you run into a form and you say, hold it. I can't do it with this one. This one, you read it. This is a real thing. I mean, it's not empty. It's real. It's an it. It's a thing. I'm not going to fuzz out on this. You see, this is the totality of its causes. I'm going to cling to this one.

[47:08]

That's what body thought was, you have to go down all these paths, and you go down all these paths, you run into these things which you just, when you can't accept, and then you've got words to do. And then you see it as emptiness, and then that's taken care of. Then keep going on another one. Maybe that one will work. Be easy. But then you write another one. Pow. This is a wall. This is a solid wall. It just, it doesn't move. It's really there. I mean, yeah, sure, it's due to causes and conditions. Yeah, uh-huh. But really, it's a wall. And really, I can't walk through it. And really, it's in my way. And really, I'm suffering and so on. For the Buddha, The Buddhist knowledge never stops seeing. But when you think of this thing here, when you think of something and you refuse to give it attributes, you refuse to give it anything that you get a hold of it with, then that's the Buddhist mind too. So as long as you can think of this thing without giving attributes, in fact, in that case, at that moment, you are giving rise to the Bodhi mind.

[48:16]

That is the thought of enlightenment. Only from the point of view of... Yeah, probably couldn't be gone. It's only from the point of view of experience. Only from the point of view of doing something. See, it's not fun that way. Actually, it's a lot more fun. It's so much fun that it draws the Buddhists out of their celestial mode It brings them down to mess around in the dirt. It's actually fun. It's a joy to swim around and not get caught and to watch others catch on. It's the most fun. It's better than all those celestial abodes with their great ecstasy. So, it actually was more fun.

[49:19]

I was wrong. And then what does one take refuge in when one takes refuge in the Dharma? You take refuge in Nirvana, which is, in particular, it is . But taking refuge in the Buddha is taking refuge in the qualities that one calls to. Taking refuge in the Dharma is taking refuge in liberation from attachment. But taking refuge in the Sangha is taking refuge in the Buddha still, but the qualities of the Buddha

[50:28]

but also it's taking refuge in the qualities of the bodhisattva who is learning his path and also taking refuge in the arhat and also taking refuge in the person who's not yet an arhat. In other words, You take refuge or you return to states that aren't all worked out, too. In other words, the Bodhisattva, not even the Bodhisattva, but even the Ahat, the person who's on Ahat Pat, they have to have, they have to return to, they have to take refuge in states that are not worked out, too. You don't just take refuge. and the ones that are perfected, you also take the effort to the ones that aren't perfected.

[51:35]

You have to have people that are equal to you or better, people that are equal to you and people that are not equal to you or lower you in order to develop. Which is not just Krabhorisata either. So, Brian, do you understand how to be joined with the entities of Pornanil? Well, that's right.

[52:42]

I said, did I do this thing about shripta, cinta, and bhavani? Okay. So shripta, you heard about it, right? You read it, right? Okay. Now we've been reflecting on it. To understand it. To understand how you do it. Now, you think to do it, that's the complete picture. You don't understand it. So basically in this class, we're trying to do this. the first stage and the second stage, trying to let you hear the Dharma, read the Dharma, write the Dharma, and then reflect on it until you understand how to use it, how to meditate on it, how to reflect on it, get that straight, and then you should practice it, okay? You're right, until you finally practice it, if not completely, no, it doesn't completely, Concentration is required at all three stages.

[53:59]

You have to be concentrated to really hear it, to really read it, to really write it. That's pretty easy to see that. And you also have to be concentrated to clarify your understanding of it and reflect on it. And then you enter into a state of concentration and you bring up, what we've been reading here is, you know, page after page, line after line of meditation themes. Knowledge of all modes is koan. Okay. And I think that these are koans. Each one of these lines is a public cape. This is enlightenment, public cases of enlightenment, which take many of these lines, a couple of these sentences, and they're telling you how to do sazan. So you concentrate the line and then take one of these lines and they tell you how to do practice sazan, how to look at your experience.

[55:08]

How to look at your experience at has your experience joined to emptiness and at first you may have to say to yourself you may have to concentrate your mind and you may have to make clear that what you're going to do now is you're going to yoke join with the emptiness of things you see things you hear but after a while It can be just, you feel that way. When you run into things, you feel, you've imbued yourself with the practice of joining, of yoking, of merging it, the emptiness of any of the categories that experience. And in fact, you do experience them in any category, if you want to. If you don't want to, then what are you going to experience?

[56:13]

Even the categories aren't real. Certainly the things that are broken down into the categories are less real. So just some vague idea of a moment of experience, what's that? I'll tell you what it is. It's just a vague idea, which is one of the categories of experience. Or just a vague feeling. of experience. That's also one of the categories. In fact, you don't have experience aside from these categories. So, take your choice. But anyway, when you have something to work with, then take that and see if that holds up. And if it does, if it holds up for a little while, if it doesn't fall apart right away, then take that and yoke yourself to the emptiness of that. A lot of times what you might do is you might take something that you want to meditate on, but you yoke yourself to the emptiness of it, but it won't even fold up long enough for you to start doing it.

[57:17]

But in fact, when it deteriorates right into your nose, that is yoking yourself to emptiness. For example, if you try to do that with the body, the body won't work. It falls apart right away, but that in fact is exactly seeing it as empty. Because you see that it has no characteristics. Well, I think we've done this first section, actually. We haven't read it, but we basically talked it. The instructions about the treasure of the Buddha. Now, the instructions about the Treasures of Dharma, that I think we could read. Can someone read that for a bit? Don't want to?

[58:30]

Okay. Well, then go to page 64. In the middle it says, In this way, Mara, the evil one, does not get a chance to harm the bodhisattva, the great being, of course, in perfect wisdom. In what way? In the way that, moreover, it does not occur to the bodhisattva, the great being, right above the paragraph above? Page 64, do you see it? Anybody that can see it squeaked? You don't see it? Anybody not see it now? Moreover, it does not occur to a body thought, but a great being, of course, is in perfect wisdom that, quote, I know that the heavenly eye, the decease and rebirth of beings in world systems, as numerous as the sound of the Ganges, in each one of the ten directions.

[59:31]

The heavenly ear, I hear a sound. I know their very thoughts. That's the knowledge of other people's thoughts. Having also recollected their former lives, I traveled to them with the help of my wonder-working powers. I demonstrate the Dharma to them. Thus, the Bodhisattva great being, of course, is the perfect wisdom. They eat countless beings to nirvana, and so is to be called to join. In this way, Mara does not get a chance to form Bodhisattva. there by the way which we didn't read is it says the paragraph before it said the Bodhisattva great being of course is the perfect wisdom does not course in perfect wisdom for the sake of it very it's for the sake of doesn't do it for the sake of something alright and the one before the word conviction is the key word there

[60:36]

doesn't have a conviction about this stuff. You just do it. Okay, now this Mara thing, point of departure to us, I think might be good to look at what we read in class, what we read in service yesterday, or whatever it was, or this morning. Page 449. Maybe a little black book. Anybody need a little black book? Okay. It says, the growth which in its own form is the ability to overcome all maras.

[61:48]

Come and read a little bit. Second, please. This question is asked a number of times. Is it that this particular person is doing it on their own, by own insight, or by the Buddha's might? And they always say, Buddha is united. But that's just your own insight. All right.

[62:58]

Could you read the next paragraph, please? Okay, now I just want to point the word uncertainty, okay? The Mars are in a state of uncertainty. God will realize the reality of the people which exist within and formed by the Christians, holding young children like me. Lord, at the time when the Holy Spirit becomes the one who is not the best of the person, the ordinary people are being spread by the drafts of us.

[64:01]

Lord, even the Lord will not do with the power of me here, so that you can raise children, [...] Okay, so when the bodhisattva is practicing, is making endeavors about perfect wisdom, mara becomes uncertain. When the bodhisattva is not without perfect wisdom, mara is in trouble. Then Ananda says, Does then, O Lord, Mara, the evil one, attempt to hurt all bodhisattvas? No, he does not. What kind of bodhisattvas does he try to hurt? Mara attempts to hurt those bodhisattvas who, when the deep perfection of wisdom is being taught in the past, have had no firm belief.

[65:05]

And also those who have been thieves by uncertainty about the deep perfection of wisdom. and who have thought that perhaps this perfection of wisdom is so, perhaps not. So when the Bodhisattvas are uncertain, then Mara gains entry. So when the Bodhisattvas don't have faith, firm faith, definite yes affirmation. then Mara gains entry. So Mara is the uncertainty of the Bodhisattva. Mara is the shaky faith. When the Bodhisattva is certain, then Mara loses its power. So Mara is not something you decide from the Bodhisattva.

[66:08]

Mara is just quality of the Bodhisattva's mind. When the bodhisattva is certain, mara is uncertain. When the bodhisattva is uncertain, mara is strong. Now you can say that there's no mara aside from the bodhisattva's mind. Is there any bodhisattvas like him all? And also bodhisattvas who lack good spiritual friends and who, not seeing him, do not hear his deep affection with him, do not cognize it, and in consequence do not progress to its dustness and do not know how deep it is.

[67:12]

And Mara also has a chance that the bodhisattva who, being without perfection of wisdom, takes hold of what is not true dharma. Moreover, when a bodhisattva, being without perfect wisdom, speaks in praise of what is not true dharma, then it occurs to mar the evil one, one who speaks in praise of what is not true dharma, he is my adherent, and in him I have found an advocate among the many who belong to the bodhisattva vehicle. He will fulfill my intentions, which is that those who belong to the Bodhisattva vehicle should stand either, stand on either of the two levels, either of the two levels, disciple of Pratyeka Buddha. On the other hand, what other kind of Bodhisattva will Mara and evil one gain interest? The Bodhisattva, when his deep perfection of wisdom is being taught, says, deep is this perfection of wisdom. What point is there in your listening to it?

[68:14]

And so on, too. You're studying it. Even I do not get to the bottom of it. How can you? Then Mara will gain entry. Moreover, when a Bodhisattva despises other Bodhisattvas and thinks in the course, I course the perfection of giving and so on to the perfection of wisdom, but you do not, then Mara gains entry in him. So, there it is. You see, that's what Mara is. That is Mara gained entry, but that is not. Moreover, when a Bodhisattva fancies and exalts himself, then Mara, the evil one, becomes contented, elated, enraptured. He becomes overjoyed, exultant, and jubilant, and he can gain entry. See, when you...

[69:18]

Take joy in other people's practice. When you look around and see... Each person you look and you see the virtue of their practice, when you do that, then tomorrow doesn't gain interest. Tomorrow is not happening. But when you look around and you... I won't do it, but... When you look around and you see the other way, you see how you're better than other people and their practice isn't good, then that's where Mara gains entry. And then Mara... When you see other people and you enjoy their practice, Mara can't get in. And when you look at other people and you think their practice is so bad and you're better than them, then Mara is very happy. So Mara is arrogance. Mara is the quality of the Bodhisattva mind.

[70:22]

It's not a matter that Mara gained entry at that point. That arrogance is Mara. If they gain entry, that's a good way to put it, actually. But we have to be clear today. This is maybe an old-fashioned way of talking to people who have more faith. Yes. Oh, yeah. Thank you. [...] Or if there are a few things.

[71:23]

I was afraid to come play on the people that I think there are the people who need it. You know what I'm saying? I hate people who need it. [...] Yeah, maybe so. You don't want to get rigid about this. Well, I mean, if you're going to knock yourself out with somebody, it's better to look at the... What's a good idea is, once you get through rolling, you know, and you hit somebody and they stop you, it's better to keep rolling and roll by them again. If you keep doing that, pretty soon you see how silly it is to make an exception. You realize it's not them that's making the exception.

[72:28]

One of the great things about living in a community is this person is angry at that person. And they're in a space like this. Then they go up to a space like this. And this person like this person, and this person like this person, and this person like this person, and this person like this person, if these two people are so mad, it's almost impossible to keep this hatred going. It's pretty difficult to do it. But this kind of thing can happen pretty often. This person like this person, this person like this person, and you can help find that in the community. But then you sort of what you do is sort of cool after a while, and sort of you don't get into that. It's just too silly. You know what I mean? This doesn't make sense. How come you love this person and this person like you? You may like that person, that person don't care, and you don't like things.

[73:35]

How come you have to mess with something like a trick going on? Then you take this person away, and you look at it and you turn to eat. You can do that a couple of times, but not too much. So, rather than just sort of... just sit here and keep trying to make it go away, keep moving around a little bit, and maybe if you're really good at it, you say, get better at it. But also, catch that person in a situation where you're being friendly with everybody, and you don't then run into it, and all of a sudden, keep embarrassing, stop. But even if you do it, the embarrassment will gradually teach you that... It's not them, it's tripletary. Now, if you really are doing it for their benefit, then it's good, I mean, if you have some kind of hostility towards them or something that trip you're doing with them and it's still their benefit, you still should be able to appreciate their spiritual qualities.

[74:41]

But sometimes you might be trying to, in a sense, work on somebody's problem that somebody has and you feel like you can help them with it. But in order to really help them, you kind of have to have a background of how great they are. To work on somebody's problem, that's all you know about them. Chances of helping them are pretty remote. But if you think of looking into the great person and you see they have a couple of the problems, then you're pretty patient and you can wait for the right time to get a point of view. You kind of have to start with some kind of enjoyment of them to be of any help. And if you're not trying to be any help, then you just try to get some enjoyment, because if you get some enjoyment, then you will want to be of some help. So this is about Mara, anyway. See, it's not something outside at that point.

[75:44]

OK, let's go back to page 64 or whatever it is. And I just want to point out to you that we're coming into what section that could be... If you want to study this section, it could be very hairy. Maybe you've already run into how hairy this next section is. Because it's talking about getting into complex discussion of the Buddhist path and various stages of development along the Aryan path. And... I don't know if you want to study this, the background of this or not. If you read the footnotes here on page 66 and 67 on the meditation on the tanga, and if you look at page 670, you can see how complicated this is. We can do this, but at the same time, you might get kind of lost in the details. In order not to give off the details, let them go very carefully through this material.

[76:48]

I'm willing to do it, but I'm not sure you want to. So what I'm going to do is, I'm going to skip this stuff temporarily. But I'd like you to read it. Okay? I can read the instructions about the treasure of the Sangha. Read the footnote and look at the chart in the back. And see if you want, and this stuff comes out of the albhidharma kosha, the system, which is in chapter six. I'm willing to study with you if you really want to, but if you don't want to, I mean, if you do want to, I'll expect you to tell me that you want to. Otherwise, I'll skip over this next time. I mean, I'm going to skip over this next time, but then I'll come back to it. Goes up to, well, let's say, it definitely goes up to, Page 8, 79, 78. No, it only goes up to page 76.

[77:52]

What did you say? You can go into those two, where? Yeah. Okay, 74. Page 74. So next time, I'd like to start on the... The instructions about the full acceptance of Mahayana mystic path. And then read about the five organs of vision and super knowledges and tongue. And then we can start studying this short survey about the path of vision, the darshan and marga. So what this section here that we're skipping over is, it's not exactly the, it's the Buddhist path, but it's the Buddhist path from the point of view of the people on the path. Okay? We have been talking, usually we talk about, in this class, and we usually talk about the path from the point of view of the kind of practices you do in different stages.

[79:02]

Now this is talking about what the people are like, the different kinds of people on these different stages. It's sort of emphasizing the person. but it's sort of complicated, and I'm happy to skip it or dive into it. But if we dive into it, that's pretty much the rest of the quarter. So if you want to cover some more material, you can skip these next six pages or seven pages and cover some other things. So as I say, once again, I'm not going to do this next week. Next week, I'm going to start I suggest that we start on page 76. But if I get a strong request for me to cover this material, I will. And even if I don't get a strong request, I will cover this material in Abhidana Kosha 10.

[80:03]

Next winter. Would you pass back these little black books that we passed out tonight? I guess you should look at them before you run. They should have like 400s, 470s, those kind of numbers.

[80:22]

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