And those are the end of the list, right? Before we saw what? We saw on page, whatever it was. We said, it said, um... It says... Um... The Bodhisattva Great Phoenix... It should fulfill the four stages of mindfulness, support, right, average, blah, blah, eightfold path, develop emptiness, silence, develop four trances, eight deliverances, and then up here it says, and you should develop concentration, four grounds of self-confidence, four analytical knowledges, six perfections, 18 discourses of superman, ten powers of target, 18 Buddha diamonds, great braininess, and so on, okay? So this is the end of that list, all right?

[01:04]

So he did all those things that we studied before. He did all those arhat practices, and now he's doing all these Buddha practices. So what's happening here is that Bodhisattva has done all these arhat practices and all these Bodhisattva practices. So in other words, they're Buddhists. Buddhists do dry. And we said that one of them is that one of the grounds of self-confidence is you dry up the alcohol. The Buddhists do that. But the difference is they've done all these practices, they've done all these arhat practices, but they learned them but didn't realize them. They conquered the practice, but they didn't realize the practice. They mastered the practice, they learned the practice, but they didn't manifest the result, the result being nirvana for them. But they learned all those practices. Now they have knowledge of all modes, ready?

[02:06]

So everybody, okay, let's go. And everybody goes at the same time, you see? So you get better and better at all these practices, and then you sure-ify yourself and dry up all your alcohols, and then at that moment, then everybody goes at once. Buddha's enlightenment is all being simultaneously attained nirvana. Everybody's enlightened at once. So in fact, you have to be ready to go yourself with them. You don't get left behind. But this is talking about that last moment. See, you've already got all these powers. You're a Buddha. You're ready to attain Buddhapood here. So after I've practiced the six productions and matured beings, the purified Buddha fields, right? Purified Buddha field means you purify the being in the Buddha field. After you've done all this and everybody's ready, everybody's purified, everybody's concentrated, everybody's practicing six perfections, everybody's done all these things, then let's go to Nirvana.

[03:09]

So that's what they do. So that's no problem. Now you may say, well, This is a pretty high pollutant attainment, but anyway, this is the idea you have in your mind all the time. This is what Dogen's Angel means by Zazen, to think this way. This is what his teacher said. When you practice Zazen, you think this way. You think of this inconceivable level of spiritual attainment that you are going to dedicate yourself to. Put your mind on this inconceivably great Buddha mind that's so exalted and so perfect and so knowing itself that all beings are enlightened simultaneously with it. That's what you think of. You don't think, well, I'll think of a pretty good one that's got two little problems feelings.

[04:16]

People open up certain areas of life that haven't been saved and so on. Think of the total enlightenment of all beings. That's what you think of. And you don't have to think of, and since you have to do them all at once, of course, you actually can't specifically think of each person in every moment. You can't do that, or I can't do it anymore. I don't know if it's possible to do so. But that's why we say it's inconceivable. But you still put your mind in an inconceivable mode everybody being okay. And when it comes to specifics, a specific person who seems to be standing in front of you asking you to help them do something, well, then that's, you have no problem, you just help that specific person as best you can. So it's okay. It looks like it's pretty simple, actually.

[05:17]

Anything else? It's pretty simple, but It's also very demanding. That's why you don't have to be smart, but you have to be incandescent. And that's why jubilation is really helpful. Because jubilation turns the lights on. You can get brighter and brighter. See, you don't get anything out of it, but you get brighter and brighter. like this, as you go up. Take the jubilation, you give it away, and as you give it away, there's more to jubilate over, and when you jubilate over, the more going up like that. But you don't get anything out of it, except you get brighter and brighter. But then, if you get bright enough, you can do this practice. You can allow yourself to be inconceivable. You can allow your practice to be inconceivable, because you can't even figure out what's going on with you anyway, because you lose it. Actually, it's maybe better to be done because you might be able to allow yourself to do such a silly thing.

[06:29]

Something that you can't cash in on that just starts to speed up because it's getting out of control from the ego point of view. Anything else here in this section? Can you dedicate merit to bypass the laws of currently? Well, if possible, that's the best way to do it. So when you dedicate to merit, there's also a way to dedicate to dedication. Do they know where that section of dedication is? Anyway, first you take all this merit that you've accumulated by enjoying other people's practice and... 269?

[07:39]

Yeah, that's it. Dedication and rejoicing, here it is, see? Turning over. So... You take this merit that you got from rejoicing, and then you dedicate it. But the way you dedicate is tricky, because you want to dedicate in such a way that you don't do it karmically. Because if you do it karmically, it's not so good for you to do. So there's two things. Well, one way to do it is, as I said before, the Buddha talks about these great heaps of merit and so on. And then Sariputra says, or Subhuti says, but Buddha, hadn't you said that all karma accumulations are illusory and just thought constructions, the idea of accumulating karma and so on?

[08:50]

And Buddha said, yes. And as the Bodhisattva accumulates karma while keeping that ma-e mind, that accumulates much more karma. Karma meritorious. So once again, you keep building on karma as you don't hold on to it. As you realize that karma is illusory, it builds on itself even more. It gets more and more useful the more illusory you realize it is. So here we have turning over his distinctive function or whatever. So maybe we could read this a little bit here. Turning all the mark by the absence of perverted mood. Let's read a little bit here and see what happens, okay? The people who haven't read it. All right. Maitreya, when reverence of Bodhi, we consider Bodhisattva's meritorious work

[09:53]

which is founded on rejoicing the merit of others, and which, having been common to all beings, has been dedicated to their supreme enlightenment, and without taking anything as a basis. If we compare that with meritorious work of all beings founded on rejoicing, and with meritorious work founded on giving, morality, and educational development. On the part of those who had set out in the field for the holy sacrifice and for the Buddha, [...] and the Buddha, the praise were counted and rejoiced, having been made common to all beings, and has been dedicated to their spring revival. It is declared to be the best, the most excellent, the blind, and the very good, and the good, and the good, and the good. And why? Because America's work founded on gigging, morality, and meditation.

[11:01]

And so to this spiritualized society, the 37,000, which I could say, isn't like me. OK. And then, let's see. And a few pages later it says, if Venerable Saputi, a Bodhisattva who had merely set out in the vehicle, had brought to mind all the fulsing roots of those Buddhas and Lords, together with their congregation and disciples, and if, after rejoicing over them with the best and so on, to the utmost jubilation, he turns over to the Supreme Enlightenment, how is it that the Bodhisattva does not

[12:14]

have a perverted perception, a perverted thought, a perverted view. In other words, what's a perverted, what are some perverted self-thoughts? You know some perverted thoughts? I mean, you know, the standard ones. Well, what's one? One is self. Yeah, right, those are perverted views. So permanence and So, okay. So permanent, so there are two. One would be, I turn over the merit to them. That's a perverted view. Another one would be the idea that you have this merit and you send it over to the next moment. That doesn't happen that way either because that's permanence. If this merit lasts from this moment to that moment, that's a perverted view. If it lasts for two moments, it lasts forever. So how do you take this stuff and turn it over to somebody? How does one, how does anything happen, how does this turning over happen?

[13:17]

How can you turn it over to all beings without a perverted view? Because you don't want to do it with a perverted view because that doesn't really turn it over. Now you've been pretty good and you've got all this merit on your hands. Now you have to fall through. First of all, give it away. And then not only do you have to give it away, you have to give it away right. Well, three things are required. One is not be arrogant. In other words, enjoy other people's merit. Let that accumulate. Build up a big pile by this method. Then give it away. And not only that, but give it away right, maybe without perverted view, without taking a basis. Okay? So now they've asked, how do you do it without taking a perverted view? And now, not pay 263, he worked 273, they tell you, Ah, Subuddhi says, Subuddhi says, oh, yeah, if Subuddhi, the Bodhisattva, brings to mind those Buddhas and Lord together with their congregation of disciples, then he is not one who precedes a Buddha or a disciple or a host in the room, but with regard to the thought by which he turns them off, he comes with a very low power, one who precedes the thought only,

[14:44]

When he turned over in his way, the Bodhisattva had given up the very perception, followed up in the view. But if the Bodhisattva, having brought to mind those beliefs and lawyers, the impulsive mood, may came into a sign, and had him enabled them into a sign, and raised them over into a free enlightenment, then turning over a monster, prepared perception, followed up in the view. and it will be the sidebar. Why you don't prove it to you all? And now it's also good. And I thought that she would have been denied. That's the same thing. And I hear it, but you know, there you go, and I will work. And it's an ancient diary. I make sure of the part by which she turned over. And it's the other side which she turned over. And I don't manage to do it, she turned over. . [...]

[16:10]

as well as the accumulation of their disciples and our neighborhood. And the odds of the olden groups used in the world, we used to be a good, [...] good. I'm sorry. Okay. Well, that's how it does it.

[17:17]

Thank you for your question. So in other words, you have to... One meditation is the meditation called accumulating the merit by rejoicing. Next meditation is the meditation called turning over the merit. Incandescence which develops out of jubilation. turning it over to other beings, using this bright energy for other beings. And the other one is, using it for other beings is not seen as something that exists.

[18:20]

You see this as unborn, using this energy, these other beings. But all different forms of the same meditation. This is sort of the structure of the basic idea which you just read, namely, The first level of tracking the error of accumulating the merit is to give it away. Because merit's a problem if you have it. Second level of tracking the error of giving it away is understanding that if you really understand how you didn't get it, then that will help you give it away. But then still you have the problem of how to give it away. So first of all, you have to get rid of it. Because it can be harmful to you if you don't give it away. And also if you don't give it away, you won't be able to give more, which is very good because you can give more away and so on. So you have to get rid of two problems.

[19:22]

One is the idea of accumulating. The other one is the idea of giving away, of how there isn't anybody you give it to. So the thing that you're giving, plus the one who's giving and the one who's receiving, all have to be let go of. So just seeing that there hasn't been anything been accumulated is not enough, because you still want to give away even that knowledge that sees there hasn't been accumulated. That you should give away. Because that's even more meritorious. Arhat does try to accumulate merit. Arhat accumulates merit for the Arhat. If you do these practices... ... What you said about the bodhisattva is true, but the arhats, you see, the arhats don't come so much into jubilation.

[20:33]

They do that practice, too, but it's not one of their big practices. For the arhat, it's a more preliminary practice, actually. They do that practice on the... Well, not for the Arhat, but for people leading up to Arhatship. They do that practice as an antidote to anger. It's an antidote to anger for Bodhisattvas, too, but it's also a method of accumulating a great deal of merit. The great thing about merit is that you can practice giving it away. And it's easy to give away. One of the things that makes it easy to give away is when you realize you don't even have it. That helps you give it away properly. But when you have a lot of merit and you realize you don't have it, that's much more meritorious, incomparably more meritorious than having that amount of merit which you had before. Then to know how to give it away, the stuff that you haven't got, which is a tremendous amount of merit, that is really meritorious.

[21:40]

Because your mind is really clarified and you can actually really help people. There'd be no... You know, your compassion will not be the least bit sentimental. It'll be just straight up without any patting on the back or anything. You just do what's right. Because you can't do otherwise because you see what's happening. Namely, you can't see anything wrong going on because there's no giving or taking. In other words, you see, once again, through the basis of this anasarabha, that it doesn't really happen. you correct that problem when you learn how to give this right which is another reason why it's so meritorious which you don't which is an illusion and so on but to actually pull this off and not get caught or cop out on this wonderful stuff and say boy I had to cash in a little bit here for a second that's very difficult for people not because it's easy to do it when you do it

[22:46]

But what's even easier to do what you already know how to do, name it, cash in. So in that way, some gamblers are very, uh, that bodhisattva spirit. They keep pushing. They think the bodhisattva is extremely greedy. They want that next, the next plateau, you know. Okay, anything else in this section? So let's read for a while. Let's read up to the Yoga of Perfect Wisdom. How does the Bodhisattva, the great being, after he has stepped above the level of the disciples and Pratyekabuddhas, reach the irreversible level and verify the path of enlightenment? Here in Bodhisattva, a great being steps above the level of the disciple and Pratyekabuddha, reaches the irreversible level pure and guided path of lightening, because from the universal thought of lightening and knowledge, and gross and infinite corrections, like taking the paper on every time of the initial time.

[23:57]

Most of the work of the ruling subprunt, very great meeting, but the kind of balance of the way in our own interior of the intermission of the model that I have opened by Jacob Olin. Today, the balance of the way in our own interior of the student, the first thought of the lightening, Thank you. Thank you. Thank you. The poor of long-losser data, the fine secret knowledge is, the poor application of the mindfulness, the poor right effort, the poor gaze of the tiny power, the part of driving over issues, the five priorities, the seven limbs of the light grid, the age of both bad, the poor ground self-confidence, the poor analytical knowledge is, the six perfection, the technology of the cognitive, the age of each other,

[25:12]

It is a little bit off the grand station of being close and gone into the world, but because they are grandly dark and seen, that they have been able to broaden the world to be the quad soldiers, that the gods are conceived of the world where he came to the room, they thought of it was fear and mind of the status of the realm of deception, and very deep learning to drive into a world along to our project of ruins, who exact us, and our country And that's the end of the example of the great being, prior to the organization we received, Mr. General John. You know, it's not right, but we have a good donation for the police officer, but very keen. I can't try to get you in my mind, but I don't think I need to know anything about it. It really is a part of it, and I know it's a matter of it. And a couple of hands for us to grant that you've been able to engage the extension by the army. Anything on this section?

[26:43]

Well, You don't quite follow, but aren't you glad that it's certainly like this instead of other ways? The bodhisattva great being become constantly and always worthy of donation of all the disciples and Kajipa Buddhas. It was constantly and always worthy of them. during the period where he begins his first thought of enlightenment and the arrival of the terence enlightenment during which period bodhisattva great deemed horses in the sixth perfection.

[27:54]

So in other words, he's worthy of it during the whole career, right? That's when bodhisattva is worthy to receive gifts from Pajega Buddhists and disciples. Now then it says, And why? Because thanks to the Bodhisattva, the great being, all the wholesome dharmas are manifest in the world. Now wait a minute. What is them? What are the ten wholesome paths of action? What are those? What are the ten wholesome paths of action? Those are disciple Buddha does not kill, disciple Buddha does not take what is not given, disciple Buddha does not involved with sexual activity that was Buddha did not cloud the mind of self or everything. Buddha does not lie.

[28:54]

Disciple of Buddha and so on. Down to up to and including a disciple of Buddha does not slander the triple treasure. Those are the those are our particular ten. Now there's another version where instead of slander the triple treasure I think they have does not you know some different version. Those are the ten paths. Now, they said, disciples, they said, because, thanks to the bodhisattvas, the great being, that all the things are, those are manifested. And the five rules are the rules that are taken by lay people. The eight lupasattva vows are the, those five plus, you know, dancing and wearing garlands and stuff and fasting, the fruit, I mean, eight. And then, vow to fast fasting practice and the four trances then you get into because you do those morality practices you can do the four trances and the four unlimiteds the four unlimiteds are those ones we were just talking about friendliness compassion jubilation and equanimity four foremost attainments the five super knowledges

[30:15]

five super-knowledges, you can get the five super-knowledges by auxiliary practices added on to it. After you can get the four forms of attainments, you can get the five super-knowledges just by tuning into the special station. The four applications of mindfulness, you know all that stuff now, and then up to the four grounded self-confidence we talked about and so on. It is thanks to the bodhisattvas of the great being that all the wholesome dharmas are manifest in the world. That is. Okay? The bodhisattvas are good to be the ones that they're the ones who give credit for the manifestation of all this stuff. All right? It is a result of the manifestation of these wholesome dharmas in the world. That good families are conceived. That is, the nobles, the grounds, the world, the gods, the kings, the gods of the sphere, okay, then the stream winners, arhats, pratyekabuddhis, bodhisattvas, and tatagatavs.

[31:28]

Okay, so first of all, say, why, on what level are the bodhisattvas worthy of gifts? From who? From pratyekabuddhis and disciples. during the whole path. Why? Because of the Bodhisattva, that all these practices, including the practices of the Parjika Buddhists, and all the Bodhisattvas, and of the Buddhists, that they're there. And as a result of the manifestation of these practices, all these families are conceived. All these regular families, plus the Parjika Buddha family, the disciple family, stream winner, and the Bodhisattvas. So the Bodhisattvas are the ones who make possible all these practices and also make possible the birth of Bodhisattvas and our hearts particularly, plus all the other donors in my support. Okay? Then it says, doesn't the Bodhisattva cleanse the gifts that it receives? It does not cleanse them because the donation of the Bodhisattva, a great being, is just absolutely pure.

[32:38]

And why? Because the donor is the Bodhisattva. Why is the bodhisattva the donor? Because the bodhisattva brings the practices to give rise to the families, and from the families come the gifts to the bodhisattvas. So the bodhisattvas give the gifts to the bodhisattvas. The bodhisattvas come in the world and give these practices, which make possible the project bullies in our mind and disciples, who then give the gifts to the bodhisattvas of all the cure. It's all the bodhisattva-minded, in other words. Well, they don't have to purify the gifts they give because the gifts they give come because of the practices that they bring. Why do they bring the practices? Because they are the ones who come into the world and do these practices to help people. The Pajekabudas don't. They just take the stuff that Bodhisattvas brought and use them on themselves, which is to do these practices, which in effect are what the Bodhisattvas do because the Bodhisattvas create them.

[33:44]

But bodhisattvas may be doing them a little differently, that's all. And when you do them from the point of view of doing them for yourself, you're a Parthika Buddha or you're an Arhan. Those are just skillful devices of bodhisattvas to encourage the people who like those kind of practices. Not only would like those kind of practices, but like those kind of practices, views from that way of practicing. They're actually bodhisattva practices that we saw. Before we said, why did the bodhisattvas do these arhat practices? In one sense, they're arhat practices, but in another sense, they're skill and means of bodhisattvas because the bodhisattvas, that's stuff the bodhisattvas give to arhats. On the other hand, the practices which bodhisattvas do because the bodhisattvas' means lead to their own enlightenment, but also a bodhisattva's means is what they use to give to other people which lead to their own enlightenment. We keep going around like this. That's why they're going to have to purify their gifts, because their gifts come from their own compassion.

[34:47]

And their gifts come from their own compassion, feed their compassion, which then gives off more stuff, which comes back to them to feed them. That's why the Bodhisattva is only seen. Even Mara, right, is Bodhisattva. Even that guy who comes along and says, I'm Buddha. Here, do you just practice here. Come with me over here. That's a bodhisattva too. I'm not a Buddha bodhisattva. Buddha does fun tricks. But Mara, as a bodhisattva, can pretend to be a Buddha. But Buddha wouldn't, Buddha doesn't do that kind of stuff. But bodhisattvas pretend to be, take on the form of Mara and then pretend to be Buddha and eat that tricks. But Buddha would do. Remember, only a bodhisattva can counsel a bodhisattva. Only a bodhisattva can make a bodhisattva get upset.

[35:51]

A bodhisattva gets upset by something. There must be a bodhisattva over there. And if the irreversible bodhisattva gets upset, it must be an irreversible bodhisattva. How can you say? It must be true. I'm sorry. There's nobody at a lower level than you. If they don't upset you, they could be on a lower level. That's why it's not so good to hang around with people that don't upset you. Well, usually don't have the constant potential of doing so. Because it maybe means that you're not surrounded by bodhisattvas. Parajekabuddhas won't upset you. They can't do it.

[36:53]

It's against the rules. They're perfect practitioners of harmlessness. Bodhisattvas are also harmless, but they are not required to look like they're harmless. But they are not only harmless, but they've gone beyond harmlessness. And now they can try out forms which you cannot prove are harmless by their form. So. So they can do stuff like this. Change the middle senses and start turning around. And pretty soon, bottom is top. Okay, so that's it. Now we have the yoga of perfect wisdom. And so this section we just read, okay, now we haven't been talking about the Abhisamaya Lankara commentary, but the section we just read are instructions about the progress.

[38:03]

Okay, according to the secret commentary, the hidden meaning, we've been reading about instructions to bodhisattvas, and the section is general instruction about the progress that we just read. Do you understand the instructions about the progress that you just read? Anyway, this is general instructions on progress that you just read. And so there it is for you. I think that's a good heading. And now comes instructions about the truth of the Tornado truth. And it's about time to stop there. So anyway, here we have instructions about the truth of hill, the truth of cause, origination, the truth of stopping, or nirvana, and the truth of the path.

[39:14]

Okay? So there's that. And I read that to see if you know why they have those headings there. And then they have instructions on the three treasures. Instructions on the Buddha, instructions on the Dharma, instructions on the Sangha. And the Dharma, the Sangha, as we saw maybe before, the Sangha is a rather complex situation here, teaching about the Sangha. Any other questions? I think maybe we could stop here. I'd like to talk about that one more.

[40:22]

Well, To tell the truth, I don't know the, strictly speaking, the details of the ritual of cleaning, but you do clean, purify the donations. There's purification practices for the donations. We actually purify the donations here too by chanting and so on. We consider with our virtue and merit, we deserve it. We remember why we're eating, you know, on what ground we're able to eat. You can't just eat and rep those world systems by biting into those celery plants. You can't justify it unless you think about why you're doing it. There's various ways to purify, elevate the gifts that you've received. At least we do it in a sense, in a sort of unarticulated form compared to some other forms. But also, in Buddha,

[41:26]

In this end of the day you can see it more clearly. They bring the tray in and put it over the incense. The purification practice over the... take the offering to Jumanjushri Bodhisattva and you put the food offering in it. The purifying food. That's one, you know. And other some schools, Tantra schools are... and they're doing more elaborate purification rituals. So more or less, there are these purification facts that can't be done. Other bodhisattvas don't have to do that. That doesn't mean they don't. They don't have to. In fact, you don't purify them because they're already cured. But you go through the motions, maybe. So this is... We did this process away, so I'm... open to suggestions about doing this to continue and do it this way or another way.

[42:31]

Yes. Oh, is that what happened this morning? Probably. So they didn't have to eat to read. They did, but they didn't want to read it.

[43:05]

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