I'm sitting. I can do that. Or I'm standing. I can do that. I can do that. And then if you can do that, literally you may be able to detect your breath. Some people have trouble following their breath at first when they first hear about Zen. They actually have trouble seeing their breath. But you can learn how to see it. And then the next step is can you discriminate between physical things and mental things? When you can do that, then you can start doing mindfulness of feelings. Because feelings are the easiest among the mental dharmas to discriminate. Partly because they come in three packages, three types. And then after you can do that fairly well, then you can go on to the meditation on the mind, on consciousness. And after you can do that fairly well, then you can go on meditation on the dharmas. I know the diamonds. Well, we'll see.

[01:04]

So I would suggest, I would like you to study a little bit about these perceptions of mindfulness. And as I said, you can find out about them in the Siddhi Maga. You can find out about them in the book called The Heart of Buddhist Meditation. You can find out about them in this book called The Buddhist Experience, Sources and Interpretations by Bayer. This is a translation of the saint, which was called Maha Satipatthana Sutta. You can find out about him in the Abhidharma Kosha, Chapter 6, although it's not too detailed there. And in this book called Buddhist Sanskrit. You can find out about him in this chapter called 37. Conditions Favorable to Enlightenment in this book called Shova Genzo. You can find a few bedrooms and she has to say about it. And that's enough, maybe.

[02:08]

That's the first girl. And about the 37, you can find out about the 37 by looking up. I guess I should write the rest of them down while I'm at it. So this is the poor Surtubastana, and the next is the poor Samyak Krahana from Zipaparana Pradana. It looks Krahana, but I think it's Pradana. Samyak means right, and this is effective. Next is the midi.

[03:12]

It's also four. These are all meditations. And next is the five, Andrea. Next is the seven, no, five, Bao. And next is seven, authority. And then the 8-fold novel path.

[04:34]

which is aria, asti, anga, marga. So birding anga is a seven, angas are like branches or parts or links of members. These seven members are body. and an area of noble osteoate branches of the portfolio path, the noble eightfold or noble eight-membered path, and the body members, and five powers, five faculties, five and four bases of psychic power or magical power, four right efforts, and four states of mindfulness. These are 37. I would like next time to study these a little bit more in detail.

[05:41]

I don't know if you've noticed in reading the sutra, but these come up again and again and again and again in the sutra. So I think it's good that you know what they are. So first I'd like to teach you a little bit about where they are and a little bit about how to do them. And then from the Abhidharma point of view, and then talk about a little bit more how you would do them as Nahayana practices, how the bodhisattvas would do them. And after that, you'd be all set, wouldn't you? If you didn't. Custations and mindfulness. Now, I'm saying that when we say this is a positive feeling, as it is. But when you call a diluted thought or a diluted thought as it is, or you know a diluted thought as a diluted thought, that's right view, okay?

[06:48]

But still, it's a view. And it must finally be dropped. Because it's not really, you know, a diluted thought. It's not a diluted thought relative to an unrelated thought. You can't really grasp it. So how could you say what it was in some way? Yes? Yeah, but I wrote them down before I erased them. Didn't you write them down? Yeah. It's called four smithyupastanas. And then I just enumerated four smithyupastanas as a first four. So once again, these are all simultaneously mutually including each other. And yet there's a teaching in each one of the, in the first four, the sequence means something.

[07:52]

There's a progression, the same with the other ones. And there's also a progression from four to four to five to seven and so on. Progressions this way, progressions this way, and there's meanings this way, there's meanings that way. And each one of the parts includes all the other ones. And, but then, after you study these 37, you notice, did you notice? Then it said, he should develop the emptiness and concentration, the emptiness concentration, the silence concentration, the wishlist concentration. He should develop the fair chances, the fair unlimiteds, the fair formless attainments, the eight deliverances, the nine attainments of successive stations, the nine unleveled perceptions. Which nine? Okay. See if these nine are? They go back to the first one, don't they? Do you notice that? See that reason I go back to the first station of mindfulness? So when they tell you, you should develop the perception of repassiveness of fruit, you should develop the recollection of the Buddha.

[08:59]

Repassiveness of fruit is also a part of the first Smriti Upasthana, Kaya Smriti Upasthana. They say you should develop recollection of the Buddha. dharma, sangha, morality, and so on. He's having to be right back into the same thing which you were just doing. And then down, down, down, until you did, you should develop the foreign music analogies, the third runs of subconsciousness, the five imperishables, the super-knowledge, the six perfections, and so on. So I don't know how long you can hold out, but you could also study these things, too, to see what they are built as something which you do and also something which you can't grasp. And, uh, As I say, it's worthwhile to know what these are because they appear again and again in the sutra. And once you realize what they are, you realize you're dealing with very rich, deep language. When you refer, when they just say, for imperishable super-knowledges, when you say imperishable super-knowledges, or for a round of self-confidence, it's nice if you know what they are, if you can read these sutras. But I'm willing to quit any time you get tired.

[10:05]

And go on to something else. It's another way of looking at it. Because it may take a while. Did you have a sign of a clue? About what I was suggesting. Do some background reading. Yeah. I don't know if you can find out about the person's prayer. And you might even try to do them. You'll do all right with me. It won't hurt you at all. So the grapples who can tell the appendix link to the path of the motion and the reason of the motion. I'm sorry, to make one more thing clear, in this book, R37 are dealt with in this book, you want some place that deals with R37, there's 80 pages on it and you do it.

[11:28]

But still, the treatment of the fur is, you know, you can find other places that deals with the forestation of mindfulness tomorrow. It's the book called the entire dialogue called the Beresat for Diatone in Buddhist Sanskrit Literature. And then as I said, this Dervin Zemji treats them in here too, but not so detailed in such a detailed way. But as well, we're in class with Dervin too, so you don't have to copy everything. Any questions about assignment?

[12:10]

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