you throw yourself into the practice of mindfulness. And now this needs some check, some concentration, or a comment, and that's what the four bases of psychic power do. Now, after both knowing the practice, practice of wisdom and remembering it and keeping remembering it. Having exerted oneself and calmed oneself, then you're ready to practice the five faculties, the five endriya. And these endriya are Basically, they untie the defilements.

[01:08]

They loosen the defilements. How they do that? Well, when we get to that, if we ever get there, we'll talk about it in detail on how they do that. They're not only losing defilements, but also, yeah, that's sort of what they do. And then the five powers, they intensify or culminate the faculties. of the seven limbs of enlightenment, two things happen there.

[02:38]

One is that after this culture, after these stages, you can delineate and observe these stages of enlightenment. And also, by just what you've done, if you notice the undulation here, that first there was just the learning of what the practice was, doing it, getting excited or agitated about it, calming it, then applying yourself again, Intensifying that, and now you calm it again. See, the powers are in a sense, the powers in a sense are to the faculties as the right efforts are to the mindfulnesses. Is that clear? First you have the practice, then the energy, the exertion of it, then the calming of the exertion. Then you have the practice now at a level that takes his point to departure, such a stage that knows the practice, has exerted the practice, and has composure in that exertion.

[03:50]

Then with that as the base, again, you do a whole set of excellent virtues that are developed. And then they're exerted and culminated, and then they're calmed. But this level of calm also, because of the stages come in at, it also knows the stages of enlightenment. And then after that you can practice the Eightfold Noble Path. You actually can do the path. Just get on and ride it. Okay, then in the Abhidharma Kosha, yes?

[05:09]

Yeah, it seems that that in that sense in that the seven limbs act like the four bases the seven limbs are on a different level comparable to the effect of the four bases of psychic power on the exertion seven limbs relate to the powers like yes it's it's powers the seven limbs relate no no The seven limbs relate to the five powers, like the psychic powers relate to the right efforts. That's what it looks, something like that. And also, they... See, I've talked about this before, that there's two kinds of med... And all these are meditations, right?

[06:10]

All these seven stages are meditations. But there's two kinds of meditations that are traditionally talked about. One is the fixative, or the calming, stabilizing, and the other is the cracking apart, the disturbing, the irritating. One's called shamatha. So one is called stopping or calming or stabilizing. That's this one, shamatha. The other one's called insight or wisdom or analysis or higher insight or higher knowledge. higher in the sense that it's based on shamatha it's always it always takes its point of departure from calm and you cannot start practicing vipassana you can't start with it it doesn't make it for a distracted mind vipassana is impossible so first you start with concentration

[07:38]

is a stabilizing event for our experience we feel stabilized upon and then that is analyzed or the experiences around that are analyzed you know they're cracked open you become irritated with it you become non-accepting of it in a sense you say hey wait a minute maybe this isn't maybe this meditation this concentration isn't good enough or whatever Or anyway, you take on certain, or another way to look at it, you just take on certain projects which you feel you're supposed to take on. And by taking them on, the mind becomes active again and upset. Just like in the first case here, to learn what the four foundations of mindfulness are, just to learn them and to remember them, can be seen as calming. what you're remembering is insight practices so there's natural implication that you should do something so when you start doing things that seems that activates the mind and gets the mind upset that's what the mind feels like when it thinks it's upset and then that must be calmed again once that's calmed then you can learn again some more teachings or

[09:07]

exert some other teachings or exert the same teachings again and get upset again. And that should be calmed. And again, get upset and analyze and penetrate and calm. Back and forth, back and forth, up you go. And actually, in order to be calm, you must analyze what it is that's interfering with calm. Vipassana needs Samatha, and then for Samatha to pacify the effects of Vipassana, it must use Vipassana again, which then gives rise to Samatha, and then you can practice Vipassana, which then needs Samatha to comment, but you must use Vipassana, which is the point of departure and also part and parcel with Samatha. So after a while, they're the same. and that's what's called shamatha vipassana yugananda the perfect the yugananda means you know yuga yoga the uniting or yoking of shamatha and vipassana ananda the bliss the joyous union of the two and you really this they flash back and forth so quickly that it's just

[10:36]

reality itself that's just that's just the way reality is this is how you sort of get into reality you try it on please this kind of thing and then in this case you see that the seven limbs of enlightenment in a sense if you look at them although they may function as again to calm the exertion which is the application of the practicing of the four of the five, the powers of the practicing, the culmination, the great effort of the five enryas. And now you calm them, but you see you calm them by basically by knowing the elements of the path. In other words, by analysis into how the path progresses, you calm the efforts on the path. And then you're ready Because you're calm, you have insight now to put into practice.

[11:39]

That's one way to see. This is one Abhidharma way of looking at these, how these progress. And another way to look at it is in terms of the paths, which I've talked about before and which are taught in the sutras organized around these five paths. The next, what we're reading now is, we've been reading, we read up to the instructions. The next stage is called the AIDS to Penetration. The next, category number three, under the first Knowledge of All Modes, which starts on page 95. AIDS to Penetration. Okay? These are the AIDS to Penetration. The Nirvada Bhagiyas, translated as AIDS to Penetration. Nirvada means penetration. Bhagya means conducive to or aid to.

[12:51]

These aids to penetration. Penetration, which means penetration into, of course, reality, which is the beginning of the Buddhist path. And this comes in four stages, these Nirvada Bhagyas. which I'll just tell you in English and someday we'll talk about the Sanskrit maybe. The first one's called Heats. The next one's called Summits. The next one's called Patience. And the next one's called Supreme or Highest Worldly Dharmas. Those are the four stages of these nirveda bhagyas, which are the age to penetration, which culminate in the entry in the path. And the next four of the 37 can be mapped onto these four. So you can have the four, what do you call them, Riddhipada, corresponding heats.

[14:00]

No, no, excuse me. Not the four Riddhipada. Four Samyak Prahanas. Samyak Ruhanans correspond to the peace. Then the four Rudipadas correspond to the summits. Then the five Endriya correspond to the patiences. And the five Bala correspond to the highest worldly dharmas. And here's the little problem that comes up for me, which I haven't had time to figure out. But nonetheless, I won't lie. I'll just tell you to figure it out later. The next stage is the Darshanamarda, you should

[15:07]

prayoga marga culminates in the darsana marga which is entry into insight and development correcting of all our views but here instead of putting the seven wings of enlightenment i mean the seven members of enlightenment which is the sixth in our list instead they put the eightfold noble path And then the seven abode angas correspond to the darshanamanga, I mean the bhavanamanga. The bhavanamanga is the marga where after correcting your views, you then remove all afflictions, all habits. So I'm not, as I said, I haven't had time.

[16:16]

sort of give an explanation of this, maybe it'll come up later, because we'll be discussing these margas, hopefully, sometime in 1983. This is from the Abhidharma Kosha, Chapter 6, Karpa 70. Okay, then the next thing is, this is we're in we're looking at these 37 now in the context of learning and realizing okay we're looking at them in the abhidharma context and now uh are there any questions before we

[17:17]

again what i would call the third level of detail i've studied these 37 in particular yes it's five and the next path is called a shakshamaga shaksham is These two paths together, Darshana Marga and Bhavana Marga, are actually the Shaikhsha Marga. Shaikhsha means discipline, the disciplining one, the person who's disciplining themselves. Ashaikhsha means not disciplining, but not in the sense of being a plumb, but rather beyond discipline. you've seen through discipline.

[18:18]

Just like you see through harmlessness, you see through discipline. So the ashaiksha is the way an arhat is after they become an arhat. That's the way they hang out the remainder of their love on this path here. The ashaiksha is just these last two. In other words, he's disciplined by referring to discipline on the Buddhist path after insight. It's not referring to these disciplines up here. These are not shayksha. So do you have any other questions? So once again, my plan is what we did now is We talked about the 37 which appear here in the sutra in general.

[19:21]

Then we talked about all 37 in some particularity. And we talked about all of them in the group, various ways that we can see them as a group and how they function and why bodhisattvas do them. And we also talked about the various ways to practice each one of them, basically nine ways to look at how to practice each one of them. And then we also... about them in terms of path how they can be seen as a path in themselves and how that path can be applied to each one of them and and now and this is this path business of looking at them in terms of path and breaking up in these categories is under the abhidharma heading which is the first of each of the three levels within the within the three realms that i talked about now what i intend to do if you'll bear with me, is present first the first four. I think this is the best way to do it. Present the first four as the Abhidharma sees it.

[20:26]

Then look at those first four as the Mahayana sees it. And then, if you wish, go back and look at the next four as the Abhidharma sees it, and the next four as the Mahayana sees it. on or if you don't want to do that we could maybe just use for example some of them if not go down if not go like this back and forth for all of them maybe some of them would like to do but anyway this week and part of next week would take i think to look at these first four as the avidharma look at these four as learning them and realizing them. And then we'll take the rest of next week and maybe more to see these four how you'd practice them under the heading of learning them but not realizing them.

[21:36]

And after you can do that, then maybe you want to think about what it'd be like to go beyond them and not violate them. And that may take enough time, so you don't want to do any more on this stuff, you want to go on something else, which is fine with me, but I just wanted to show you this. These, as I said, these things appear again and again in the sutra. In fact, every other day we read the sutra, you see these things. And if you don't see these, you see these, which are composed of those, and so on. So do you understand sort of the plan of studying this? And anyway, if you have any comments inside or outside of class about how I'm proceeding to do this, please.

[22:38]

Well, the groupings of the CMS-10, the CMS-7, to see these stages we talked about, and also the Sanatman of the Path, this is all Abhidharma. But, of course, the Mahayana exists within the Abhidharma when he's doing the practice called learning, but not realizing. But, strictly speaking, these practices are all, this way of looking at the 37, how to practice the 37, plus the various ways to look at the 37, are given in the sutras, old sutras, 37 are given the sutras and the way of grouping them and analyzing them and seeing them in different ways and putting on a path and all that stuff that's in the abidharma this sutra knows about him but doesn't present him for the first time so I would if you haven't had a chance to do it now I would suggest that you study

[23:44]

as much as you can, study these four foundations of mindfulness wherever you can get a hold of them. I mentioned some sources, and there's a difference in the sources, too. There's a difference between the Theravada in the South and the Theravada in the North, or between the Sarvastavadan treatment and the Abhidharma Kosha, or the Sarvastavadan treatment, the Vibhashika treatment, and the Theravada, or the Southern Abhidharmist treatment. There's a difference between the way that that book that's called the Maha Satipatthana Sutta, the Theravada text, and the way the Suryumagra treats these things, and the way they be treated and understood in the North. In Chapter 6. I believe, God, the 26th onward.

[24:51]

I believe we're in Chapter 14. Is that right? No, they're not. Just one of them. Just mine was a body, you'll find. what's all the matter about? attached to their body, to their feelings, to their thoughts, and to things.

[27:24]

And because they become attached to these things, to their body, watching out for their body, trying to make certain feelings happen, attaching to certain feelings, attaching to certain ideas they have or certain thoughts, and attaching to certain things, that's one way to look at the cause of all the problems in the world. And these attachments are based on four what we call viparyasa, In Chinese, I think the character is like this.

[28:25]

I'll look that up next time. Anyway, it's in the heart switcher when it says top deuterby views, perverted views. perverted views is talking about. When it says all perverted views or whatever it is, that's the viparyasa. So these four attachments are based on the four viparyasa. And the four viparyasa are to consider the impure as pure, to consider the or suffering as pleasureful, to consider the impermanent as permanent, and to consider that which does not have self as possessing a self, or that which does not need a self as possessing a self, or something like that.

[29:45]

These are, each one's sort of turned upside down, that's all. Literally inverted. The four Smriti Upasthanas, the four foundations of mindfulness, are one-to-one respectively addressed to these. Mindfulness of the body, take care of the first one. Mindfulness of the feelings, the second. Mindfulness of thoughts, the third. And mindfulness of dharmas, the fourth. They say mindfulness of dharmas or dharma, either way. Mr. Har Dayal says that you can either think it meant plural or singular with a capital D, and he says obviously it means, I think he says, must mean singular with a capital D, but actually, if you're studying the dharmas in Abhya-dharmic sense, it's also capital D. Either way.

[30:54]

In this sutra, this sutra responds more to the northern school. So if you look over to the part we read before about mindfulness of the, well, mindfulness is okay. What are the four and so on? And it says, how does a bodhisattva dwell with regard, do you know where I am on page 153? Do we have those for people? So now you're getting a good share of the book, giving you another section. So now you have three, right? This taps into the various mentalities of the TV generation, I believe. Like collecting box tops and things like that. For the next installment. So on page 153 you see how does the bodhisattva dwell with regard to the body discussed there.

[32:51]

So first is discussed posture, so on and the biggest section is on repulsiveness if you read the maha if you read that maha uh satipatthana sutta you'll find a different kind of a feeling you might you might try to read that too you can get it you can get the practices right here in the sutra too get them here you can get in abhidana koshi you can get them hard dial If you can get them in the Mahasatipatthana Sutra, you can get them in the Visuddhi Maga. So you might try to see the difference in the feeling between the northern and the southern, a little bit of difference. But the unfortunate thing is that in the sutra it's abbreviated, the last three are abbreviated too much. And if in your reading you find other places that are interesting, like as I said, if you look in Han Dayal,

[33:52]

under this heading, you'll have a whole bunch of references. I haven't checked out all these references, so if some of you want to check out some of those references, if we have some of them in the library, you will find something interesting, let us know. So, this will give you the, generally speaking, you'll run into the abidermic definition, or the abidermic way of looking, except here, As you see, at the end of each section it says, and not through non-apprehension. So you don't have to wait to start practicing these, to start thinking about what it means or how you practice these through non-apprehension. What it means to keep in mind emptiness while you're doing these practices. You can try to do that if you wish. So here they are, there they are, there they are. And so learn their definitions and realize them. Learn their definitions. don't realize them okay any other questions okay well rather than just sort of peek at the

[35:21]

foundation of fixation on my body. I'll just hope that you can get yourself into this material in the next week and that when we meet we can try to work with something already there and maybe share if you have experiences you could share questions about how to do these. could talk about them next week.

[35:52]

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