Two weeks ago we looked at the 37 principles conducive to enlightenment sort of very general level. Last week we talked about it on the next level down. And we also talked about why the bodhisattva practices these. And we talked about why someone would even ask why a Bodhisattva would practice these things. Why would there be a question about why a Bodhisattva would practice something that leads to enlightenment? So there's a question of why, which is a good question, and there's a question of why you would ask why. Do you remember that? It closes around these two questions out.

[01:08]

But why would you ask why? Ask it again. Since we did it, it should be a quick answer. Last week, can you say it again? That's the difference you gave last week. Why would you study particular practices? That's why do you study these. But why would you ask why? Yes? But if you see a Bodhisattva studying ways to attain enlightenment, you might want to do that.

[02:21]

Now, that's why they have the question, because it looks like the Bodhisattva shouldn't be practicing these nice practices here that are recommended under the new moon, that of enlightenment, which is like the new moon. And the answer is that the bodhisattva practice these 37. Among all these other ones too. These are forms of skills in me.

[03:27]

And then we also talked about, I presented this thing called practicing these 37 or practicing anything. I mean, three levels and three spheres. I cannot remember that way of talking, but... What are the three levels and three spheres? Yes? What about you? Mm-hmm. What about you? Mm-hmm. What about you? That's what I said, right? And that's the first sphere, the three levels of the first sphere. And then to... So these practices... These practices, when done in these three headings, what are they like?

[04:37]

How do you describe them? But that's interesting way to remember it I didn't think of it that one the way I talked about it was first level is this thing he notices or he is mindful of something as such he is aware of such and such as being such and such which is with all those suches in there you think that was pretty good and it is quite good it's excellent actually

[05:46]

But in fact, there's a good deal of certainty here on the level of definition. So this level is learning these things and realizing them. First, the shvatakalyana, or the vehicle of the disciple, is a vehicle which is learned and realized. Another way to put it is you learn these definitions and you realize these definitions. So it's like he sees such and such as such. But there is more to seeing such and such than just seeing such and such as such. Because to really see such and such as such It's not just that, even though it's nothing more than that.

[06:53]

They just take that first step. The next step that I talked about was the bodhisattva, the shravakayana, the bodhisattva entering into the shravakayana. So he does these practices. But all that, it says in the sutra, all that through non-apprehension. And this is called learning them, but not realizing them. But once again he sees such and such as such and such. He sees such and such as such and such as such. But even though this is done, She does not apprehend such and such, as such, as such. Now, the next stage is, I call the Bodhisattva practice as such, but it's really not separate from the other one.

[08:10]

This other way isn't a low-grade Bodhisattva practice. I don't mean to say the other way is better, but the other way means Verdeciple practices that are outside that little hourglass. Or Verdeciple practices that are immediately, from the onset, Verdeciple practices. So there was no sense of... Right away, there's no kind of like trying, there's no sense of sequence of trying these things out and then not upending. But right from the beginning, you're doing this as a helpful practice. So right from the beginning of, for example, mindfulness of the body, rather than being mindful of the body in certain ways, you're mindful of the body right away as a way of expressing your vow to help all people. You don't put on the shroud of the practice at all.

[09:15]

You never do that, in a sense. But in a sense, the other Bodhisattva also does that. It's just that they were, so they never do it by doing it. So it's not such a good distinction, but anyway, it shows it as sort of another texture in Bodhisattva practice. You see, there's two other spheres. One was levels of certainty, which you can see from what we just said. The first one's quite certain by definition. You know things, you know their definitions, you know the definitions of things very well, you know just what they like according to their definition. The next level, you're also certain, but you're certain by the very fact that you know their definitions and you clearly see what they were, and yet at the same time you're very sharp to see that you didn't grab onto them. So we're certain about your way because you know things, you see things just as they are and you leave them alone.

[10:22]

Levels of, first one is vehicles. First sphere is vehicles. Second sphere or third vehicle, third sphere, whatever it is, it's levels of certainty. Or dimensions of certainty. I'm trying to remember that. Or homelessness, that's it. But this one, then, the stage that I just mentioned, or the level I just mentioned, is, in other words, it's like, it's not as though you don't apprehend things because they're fuzz dolls. It's not that you're, you just sort of blur your eyes and then And then you don't grab things because they'll just start blurry. You don't notice what they are. But rather you see them as clearly and as sharply. Each moment and everything that happens to you, you see and experience as clearly and as sharply according to its definitions.

[11:35]

Your understanding of the world is as sharp and perfect as that of the disciple or the Abhidhamist. But then you don't, you don't grab it. Somehow, you don't feel certain, you don't accept that level of certainty. You don't settle down on that level of certainty. And the way you protect yourself from doing that is, in a sense, typified by the next step. stage, which I said was certainty through meditation on emptiness. And that is, although you know the definitions of things very sharply, actually in a sense you know them better than the Abhidarmist, because you see

[12:37]

Simultaneously with everything we see in this plural definition, you see that this definition has no meaning aside from a bunch of other definitions. You instantly see how it arises out of causes and conditions. To speak analogically, not in terms of dhammic events, but in terms of men and women, as soon as you see a man as a man, and know a man for what a man is, you see also that that has no meaning aside from woman. And all the characteristics of the man, you see, have no meaning aside from a bunch of other characteristics that aren't there, but therefore are there, because they are the definitions. And instead of looking at things, so to actually try to look at things that way is then, in a sense, another step.

[14:04]

Instead of, in other words, you don't even define things in the first place, but you see that things are nothing other than their causes and conditions. In a sense, that's another stage. As I said, the two stages are, like in approval's case, the two stages are really The rule of the saint. It's a runway to wrap. You walk around the world and you see things as they are, very clearly. And then you observe where the meaning comes from, where the impact on you comes from. You notice that a good thing has more power aside from bad. You notice that stylish things have no power aside from what's not stylish. But actually things don't, you know, a great painting, or you might think it just sits there all by itself and just radiates something very important in your life.

[15:13]

At the same time, it doesn't do it all by itself. It's not a monolith. The only monolithic thing is the fact that things aren't monolith. And that's not a monolith either because that has no meaning aside from the fact that other things aren't that way. That other things say that they are monolith. And then the other way, the other thing that had through levels, in a sense, and... Another spirit is a spirit in terms of harmlessness. The first level is to practice harmlessness, to not harm yourself or others.

[16:19]

And basically you believe it. You believe that there's harm. And you don't do harm. while believing that harm is possible, you don't do it. You do these standard harmlessness practices. You have 37 of them right here. The next stage is that you do them, but you know that you don't really think there's anything harmless. At the next stage, you do things that are not harmlessness practices. You do anything.

[17:19]

And this, doing this, can be none other than helping people. In this case, it completely transcended the concept of harm You're doing something which is not clearly harmless. But of course, the third stage actually exists in the second stage. Is that clear? The second stage is you do harmless practices that are that are based on the idea of harm. They're based on the existence of harm, or attributing harm with some reality. And in the practice around that, or through that, or they're practicing where the harm doesn't come up.

[18:22]

But in a sense, they're seemingly based on the idea of harm as possibly existing. But first, you think you believe it exists, and you don't do it. And you don't do it in these various ways. And the pirate arrived from not doing these things, or doing these things which aren't harmful, they'll someday leave you with the ability to continue to do them, but without believing that there was something in the first place. But there will be specific practices, like standing on your head, or skipping ropes, or these various meditations. You will do them according to the book. And according to the book, they aren't harmful to anybody. And that's the way you do them. And if a person saw you, they'd say that you, they'd know you were being harmless. To yourself and others. But you would not believe that there was something that was harm in the first place. So you would be harmless.

[19:23]

It's true. But you wouldn't be believing that or falling for that, attaching to that. The next stage. is you do things which are not clearly harmless or harmful. There wouldn't be harmful either. It isn't that you start doing harmful things and tell everybody that they're not harmful. No. You're still harmless by everybody's standards. But they're not sure about it. They don't go around saying you're harmless. But they can't say we're harmful either. They really can't quite say it. They can almost say it. And actually, they can say it, but even when they say it, they're not so sure. What? You're the gentleman.

[20:32]

Honk them? Can I give you an example of a heart attack as well? Do you want me to get deluded now for a little while? Kill him. No. Because I hope the movie's killing. That's not really... Will that take me from an absolute point of view? Yes. Point of view is take me. You want me to say I do think that it's killing? I can say it. I'm certainly going to take it from an absolute point of view. Maybe I'm going to just say that I said that. I don't believe it.

[21:33]

It was killing. I just said that, but I still don't believe it. But if I was in this class, if I was murdered, I wouldn't go around saying that. It would look harmful for me even dissenting. But now you've covered some, and I can maybe tell you that I may so-and-so kill so-and-so, or that's terrible that so-and-so that murdered. I don't believe it in the first place. we have to recognize it. Sometimes the way the world looks is that there's a big chunk of people who are just really thinking that somebody got murdered. So in that case, it might be good to do homelessness practices. Because maybe they can't quote that, and that's all that they can do. So besides, we can jump into that bag and do those homelessness practices for a while. Practices everyone can see are homeless.

[22:36]

And if you do homelessness practices, while you're doing them, people will leave you alone. It's very important. You can get a, what do you call it, a break. Although people may don't enjoy you doing homelessness practices, they don't particularly like that sometimes, especially people who who used to be in harmful relationships with you. People used to be in harmful relationships with you. By harmful, I don't mean just harmful like you used to beat them up, or they used to beat you up. But other kinds of harmful relationships, perhaps, like you used to be so-called attached to each other. And they'd go like this and you'd roll over and embark. And now you maybe don't do that anymore. be not into that particular thing, which now you see is quite harmful to both of you.

[23:47]

Sort of feel like, what happened to my friend? My friend's become kind of a bore. They don't make me laugh anymore. Well, they may be sad, but anyway, when you're practicing homelessness, they won't turn you in. Because if you do certain things and you believe harm is possible, sure enough, you believe harm is possible and you believe harm is coming to you. And you believe, oops, I slipped and did some harm. That's why we start, usually, by harmless practices. And little by little you try to see, within the context of harmlessness, you try to see that harm doesn't exist. If you see that harm doesn't exist while you're doing practices which aren't so-called harmless, that would be alright too. But if you're doing these practices which are not clearly harmless, you don't have much space to really penetrate into the harmlessness of everything.

[24:57]

And you have very little space, until you can penetrate to the fact, you have very little space to try anything but harmlessness practices. So in a sense, although the second stage I'm talking about, once you get to the third stage, you see the second stage was really included in the third stage. And the second stage is one of the ways you can help. One of the ways you can help is go back and do homelessness practices. So in fact, Zen masters start by homelessness practices. They go to another stage, but then they often come back and do those homelessness practices with people. Even though they themselves maybe spent a number of years not doing it, like the sixth patriarch went and lived with people. We lived as laborers and farmers, we say. He lived under the third avenue bridge in Kyoto with the bums. But then later he came back and did homelessness practices with people. And who do you think I need to get to leave?

[26:38]

It's a good question about what is based on [...] what I guess I would say another word for belief in this case is, or I also said, fall for. Another word would be apprehend, or take a view, or curb the view, apprehend the view that there's such a thing as harm. I didn't mean it that way. I meant it the way... When I said not believing, I mean not believing that's not the opposite of believing.

[27:48]

I meant that when I said not believe, I meant that not believe that's not the opposite of believing. But not that either. Right? So, when I say not believing, I don't mean... not believing, which is not, which is the opposite of believing. And I don't mean neither of those, and I don't mean both of them. So, when I say that, I mean that's shorthand. Because this is, this is based on, I'm talking about this book. . In order to do something, whether you're blocking people on the head or doing these harmless practices, you have to be cunning from someplace.

[28:56]

Right? That's right. That's right. That's fine, at least fine. That's right, why do that? There's no point, it doesn't help at all. No, I'm not. Say what? The fact that I say what? Yes? Who presupposes it? Do I? Oh, I couldn't? Who couldn't say it unless someone had it?

[29:59]

Who said that? Who said that? Yeah, that's right. You're telling me I can't do something. But actually, what do you mean? Aren't you telling me that you don't believe you can do something? Yeah, that's right. You said that's what you're saying. You say you don't understand it because you don't think you can do it. That doesn't mean I can't do it. And I'm not saying I can. But I know I didn't say I couldn't. I heard you say I couldn't. That's what you said. I never said it. I won't admit to that. Because if I admit to that, then I'm saying I can do something, which the Sutta says I can't do. The Sutta says, I can say I can't do that. I can say that. Just like you can say I can't. Or you can say I can't. I didn't say that about myself, and I wouldn't say it about you.

[31:04]

But I would say that you said what you said, meaning you said that in order to do something, you have to come from someplace. And that's right. And you're saying, and you said, what's the difference between the different places you come from to do something? Why come from this place rather than that place? And that's right. That's what this book's about. Any basis from which you do this stuff, it's no better than another, really. Except in the mundane sense that this basis may be what's called a wholesome basis, and this may be an unwholesome basis. You do it from this basis, you get hit in the head. You do it from this basis, you get, you know, a pat on the head or a stroke on the arm. That's the difference. But what's the difference in the end? Not too much, because people get strokes in the arm, they're pretty excited about increasing it in the head. No, you're doing very well. You're bringing out something. Fine. I appreciate it. Keep it up.

[32:06]

There's another basis. But you just said that the belief, now you just attributed the belief to something. I said some stuff and for some reason you said it's a belief. But what I just said is not a belief. Just words. And it's not even that, but that's one of the things you think it is. But you not only think it's words, but you also think there's some kind of philosophy behind it. There isn't. I'm just talking. That's right, but it doesn't mean I'm had as a basis. It does not mean that. You can say where it is, And once again, I will not say that there isn't. I'm not saying there's no basis in anything I do. Because then I would be dragging.

[33:14]

But I also won't say that there is. And the fact that you think there is, is what you think. And that you think that is the word that's necessary to think in order to do things. Once again, I agree that the way you're thinking about this is the way you do stuff. If you don't think that way, you won't be able to do anything. And if you give up that way and take another way, that sounds fancier, it's no better. And you can do things from that basis too. You can do stuff from the basis, all the other basis, and do stuff. In fact, to commit karma, you must take a base. And if you don't take a base, and if you don't think you take a base, and if you don't believe you take a base in the sense of not the opposite of belief, or neither or both, but you just do something without even thinking that you did it, then you don't do anything. And you don't get anything out of it.

[34:16]

And it doesn't go anywhere. It doesn't improve anything or make anything worse. And there's no harm. Let it go as a shred of doubt in your mind about it. If you say that I'm not just talking to my hat at that moment. In fact, you don't believe it. But you don't believe in the sense of being the opposite of belief, which is another belief. Well, you found some other things that were just as interesting. Anyway, what he brought up is true, that you have to come from someplace to do something. If you don't have a basis, you can't create any karma.

[35:17]

And in the Bini Sutra it says, what does it say? Remember the third sign. It says, if the Bodhisattva did such and such, or if someone did such and such, would that be a very cheap merit? Would that be a smooth mountain merit? Something? The Buddha asked the Buddha. The Buddha asked the Buddha. Yes. And the Buddha said, no, no, the Buddha asked the Lord, Buddha. He said, yes, it would. But didn't the Buddha say that all karmic accumulations are just imagination? In other words, all karmic accumulations are just imagination mean, don't you imagine a basis, and then because you imagine a basis, imagine from that basis you could do these things, and then from those things you imagine a basis you could do more?

[36:33]

Isn't that our imagination? Buddha said yes. And when a bodhisattva views all comic action as mere imagination, void, etc., just arising out of causes and conditions and having no nature of their own, when a bodhisattva sees them as illusions, then what happens to that bodhisattva? That bodhisattva receives an incalculable, immeasurable heap of merit. The merit of seeing merit and the common accumulations which lead to merit as illusion is incomparably greater in terms of meritorious production. As a matter of fact, seeing, first of all, taking on seeing harmless behavior

[37:35]

as an illusion is so much more harmless that it's actually helpful. So to learn how to roller skate and then to see what this roller skating is an illusion actually becomes helpful to people. But in the meantime Rotorskating may be harmless, and in fact, rotorskating is rather harmless, especially when you do it in Golden Gate Park as opposed to the railroad duty. Because it requires concentration to rotorskate, especially when you first start learning. You take a bunch of, you know, mass murderers and put them on rotorskates for the first time, you'll find them quite well behaved. Take a group, you know, like, go to the park, and the kids that are out there, our kids, when I grew up, if you had them at a dance or something, at the right time of day or night, they would be very rough on each other and do all kinds of fun, personal things.

[38:57]

But particularly the ones who are just learning how a roller skate are very nice, and in general, the situation is literally and spiritually elevated. Did you experience that, going through that part? Tons of fluids. In any other situation, those kids would be quite troublesome. And in a few years, when they all get to be better roller skaters, they'll start knocking each other off. But a lot of them are learning how to roller skate, and they're really concentrating. And a lot of other ones are showing off, and they're really concentrating. In general, it's quite wholesome. So in another, you know, it's been a rather more sophisticated and concentrated well, these practices that are offered. require concentration and you can't fool around and do anything harmful and still do them. If you don't do them, you can't be harmful. It's impossible. And if you're harmful, you couldn't do them. It's not possible to do both. All definitions of harmful are obviated and more than possible by doing these. Except for the Bergisotipus definition of harmful, and that is take something as a basis, because these take something as a basis.

[40:05]

So, The reason we're talking about these three levels instead of just two is because, in fact, it's helpful to do these harmless practices for a rab because they'll give you some time to sort of get out of action. We're still getting on a basis. But at the same time, we don't have to keep... As I say, if we're around murder all the time, you sort of have to say, yeah, that was really a murder, wasn't it? You sort of have to keep agreeing to harmfulness all the time. But if you don't, you're just a monster or something. You're a Nazi. Or whatever else. If you live in a situation where you constantly have to do harm or have harm done to you or do it to yourself, you feel unbound to suffering beings to keep admitting it. I'll keep laughing about it, you know.

[41:11]

I'll keep getting paid for it or paying somebody else for it. And obvious transactions tend to somehow, you know, not strangely at all, habitually intensify these beliefs that this stuff is happening. So if you go into these homelessness practices, it gives you, just by not doing a thing for a while, you get to see it occasionally just sort of flying by. without having to say, yeah, that really happened. Or you can think of something, you know, that ordinarily you'd have to say, since you were doing it yourself, or having it done to you, you'd have to say, yeah, that really happened, or yeah, thanks, or that's too bad. But if you're just doing these practices, still these harmless things happen. These things which ordinarily you'd call harmless happen. But you can just watch and go, right. all over the place, but you don't have to say anything about it. And matter of fact, you can say, that didn't exactly happen that way.

[42:19]

I just saw it a different way. And in the midst of the harmlessness practices, you have an opportunity to finally see this harmlessness is not the way are supposed to be, but it's the only way they are. And actually what we're being told by being harmless is we should be the way things are rather than that things can be two ways and we should be one side. Then when you're convinced of that, after first practicing harmlessness and then practicing harmlessness without and trying out not believing the thing we're doing called harmlessness, but doing it as a show, which is the way everybody else does it anyway. Even the people who believe in harm, they're just putting on a show for themselves and for others. So then you play on the show called harmlessness, and then after that you say, it's a show. It's an illusion. It's a game. As we said in the subject, it says, we're the magician, or a magician's apprentice, or a carpenter, or a carpenter's apprentice, having conjured up or built by skills,

[43:36]

carpentry scales, a magical city, would they believe that the city was real? Well, of course not. But none of this conjured it up. But when we first started doing magic, even magic you might think was real. But you have a little advantage anyway. So if you first do these practices, then gradually you do them and you do them, but after a while you realize you're just conjuring them up. And you keep practicing this thing of conjuring up and seeing that you're creating illusions in this harmlessness practice. Then you're ready to do something which is not so clearly harmless. It's not in a harmless bag anymore. It's not in a bag that somebody wrapped in the bag would say, How boring and harmless you are. They might go by and say, hey, what are you doing?

[44:37]

What is that? What are you doing out here for? Or why are we going here? Why are we doing that? People might wonder what's going on a little bit. It wouldn't be so clever if you're just sort of part of it. They're just not into the harmless bag. And harmless bag means not only that you're breaking the law by embezzling or running over people and stoop or whatever, or robbing banks, that's harmful. But also harmful is somehow making money by selling something to a mother and you paid for it. That's also harmful. That could be. Or selling something to somebody by telling them that there's one thing so that they're bad. Manipulating is also another form of harm. What is the manipulation? The manipulation is you think you can manipulate people. You actually can't. But to think that you can manipulate people and then to do it, that's harmful. But if you think you can manipulate people and you don't do it, then that's harmless.

[45:42]

But birthplace are impossible. You don't manipulate them. Well, it's not really how impossible. It doesn't matter you even manipulating your own eyelids. So... So not on that particular thing. So those are the three things we talked about last week. And those are the three things with three levels or three skills and three levels that we talked about this week. But next week we might not talk about them. So I hope you understand the point here. Because we're now going to plunge into a bunch of harmless sense practices. So don't lose sight of which level you're doing them on. Okay? Yes? Merit is the same thing as good karma. Yes. No, no. Merit is the results of good karma. For example, good karma is to say the name of Buddha. Just say Buddha in good karma.

[46:45]

Buddha, [...] Buddha. That's good karma. And you have good results. If you think you said it, and you think there's good and bad karma, then you get good karma. But we do not recommend that. On the other hand, if you are bound or determined to believe that there's good and bad karma, then please go ahead to Buddha and think that it's good. But if you don't think there's such a thing as good and bad, then don't. Please go continue your dream life in practice. But be careful. Okay, Glenn, I think that's all. Oh, and then we also talked about, now, when I were, these were Bodhisattvas, but now we're starting to look at the Abhidharma, okay? These practices here, which I talked about on page 36, and page 153, and so on, these are originally, as we said, practices conducive to enlightenment.

[47:55]

And the people who want to get enlightenment are the Shravakos, the Inayamas. And the systematic presentation of their practice is the Abhudharma. So first, we looked at these practices from the Abhudharma point of view. And last week we looked at them from the point of view of ten types of the 37. But if you look at the 37, you see some of them are repeated. And they can be stirred down to 10 basic kinds of pain. Okay? That's what we did last week. And... Did we also do the... the seven classes? Okay. And those seven classes are around seven classes, and there's also seven classes within 37, as they're usually presented, right?

[49:04]

Now, also, now you can also see that some of these things are repeated. And so when I'm under, there's sort of an artificial distinction here. For example, one of the... One of the ones is energy or diligent application. But if one of it appears in the different stages or the different groupings, it's not the same thing. It operates somewhat differently. So it's not really a repeat. Now I have to talk about the order of these groups.

[50:22]

Four foundations of mindfulness, four bases of psychic power, five faculties, five powers, seven limbs of enlightenment, and two and 8th third noble power. So the

[51:23]

As you'll see, as I mentioned before, you can put these things in order, but also some of these extend themselves, they extend actually over the whole path themselves, but also they can also be put in order as what they basically represent. So the first one is the Fair Foundations of Mindfulness. called fair foundations, or fixations, or fair applications. There are foundations in the sense that your mindfulness is founded on them in the sense that they're sort of the object, the point of departure, what you're mindful of, or the way you're mindful, or what your mindfulness is fixed on, or where you apply your mindfulness. So in terms of, if you're looking at these, in terms of stages, so the first one, and this is one where you sort of remember the group, in a sense it's a mnemonic, in a sense it's a teaching.

[52:41]

But the first one you hear is when you hear the teaching and you remember it. Now you have it, and then with the right efforts, which are energy, you sort of whomp it up. You energize the teaching. You energize your remembrance of it. Say intensified.

[53:49]

Or you can also say, you do it. You do it. You make efforts in it. To do the first one, to do the four foundations of mindfulness, you have to make some effort to do those things. But after you remember what you're doing, after you remember what your practice is, you're no longer so much remembering, although you have to keep remembering. And you can sort of kind of get into it. And mostly sort of emphasize doing, making efforts in it. rather than the inside of remembering what it is that you're doing. Remembering what the teaching is that you're going to do.

[54:56]

Now, once again, I want to say that, in a sense, the proper mindfulness is to include this too. But now we're looking at the order. So we're emphasizing these kinds of aspects. And I'm trying, as I said, not to violate what each stage could be in a general sense, but trying to bring out some particular contribution of that stage, some high point or characteristic aspect of that stage, which grows with its placement and grows with the path. But since it grows with the path, and since some of these are actually the path themselves, these things I'm saying could also apply horizontally to the category that I'm talking about. Is that clear? The profound oceans of mindfulness actually include the whole path. But they also can be characterized at the beginning of the path. As having a certain kind of, you set the base, you get the basic instructions and you keep them in mind.

[56:03]

That can be considered at the beginning. And the next stage, you make efforts in these. But there's efforts made in profound oceans of mindfulness too. And various other things will be necessary to fulfill the practice of the four foundations of mindfulness. So actually, although it's first on the list, which describes the whole path, that whole vertical path, if you want to say it's vertical, could also be twisted up and put horizontally on the four foundations of mindfulness. And the same with each one of these could do that. But yet, they each are different kinds of paths. And in this way, they tell you how the path works, how they themselves could be fit into the path, and how the path could be applied to each one of them. And we can just sit here and talk about that for a long time, but that's enough. The next one is that

[57:09]

One of the things that happens when you get into doing stuff or exerting yourself is you get sort of agitated. Even though you're doing a mindfulness practice, a wisdom practice, it requires some concentration preliminary to it. Still, you have to now, in a sense, calm yourself. So the next four, the purposes of psychic power are actually calming. of concentrating practices. They stabilize the effects of the exertion which we have just done. Exertion is not, exertion isn't, what we mean by exertion is that we don't, you don't throw yourself back at all. You just throw yourself into it. You throw yourself into the Thank you.

[58:22]

@Transcribed_UNK
@Text_v005
@Score_82.75