Do you remember? Do you remember what it was about? Wrong, wrong, wrong. What? So it's too serious. Yes? Right. Did you understand the end of that? And so what do they have to do with, basically?

[01:09]

What? What? They really don't have to do with mindfulness. What do you mean? I can't remember the words. What I'm looking for, anyway, if they have to do with energy, the pour it up is basically to build up energy. the first four foundations of resistance, and you come into those first four foundations of mindfulness, you have to be somewhat composed in order to do them.

[02:20]

You're coming into them supposedly having composed yourself enough to start to do them. And they are actually intended to develop with their insight practices. And as we saw when we did them, in the beginning, they seemed more like concentration, but they culminate all of it in insects. They break up the foundation that they thought were in each case. They penetrate it. But then what happens when you do the insight practice, as you get better and better at them, you actually you have sometimes a problem continuing. Because in a way, in a sense, they don't, they're kind of like American life.

[03:27]

They burn up fuel. They use that fuel, and they don't, in itself, If you're not already nourished, then you have to do nourishing at the beginning of them. Then as you get nourished, you destroy the foundation of the nourishment. The foundation is nourishment, and you destroy it. You see through it. After doing these practices, there you are sort of standing on nothing. Each foundation is penetrated, and you need some kind of fuel. So that's where the four right efforts come from. They refuel you. But then after you're refueled, Even though you refuel the wisdom practice or insight practice, there's this initial shaking of vibration due to refuelment. In other words, you become agitated. And the next step will be concentration. What are those called? Four psychic powers, the four powers, which are the same practices, but not emphasizing concentration in each case.

[04:36]

And once again, now you concentrate, you can go on to the insight factor, which are called the five cardinal virtues. And the insight now will be on a deeper level, a higher level. Again, you'll become, you'll run out of fuel, you'll use fuel to, essentially use fuel to eject yourself from the foundation there, too. And then you'll be floating without fuel, so again, then you do another kind of practice to get fuel again. What's that called? Huh? The ball? You already didn't use the ball. What? It's the ball. Oh, yeah, it's the ball. Before you use the bottle, you use the bottle.

[05:42]

And there's five of those. So then the bottle energized the insight. And once again, now you're disturbed. So then you use seven wings, which are going to concentrate. They culminate in very good concentration. And then, now that you've concentrated the energy which is based on, Insight, which is based on concentration, which is based on energy, which is based on insight. Now, again, you're entering into what kind of practice? What kind of practice would it be? Three types. Concentration, energizing, . Insight. Insight. Insight. And what are they called? 4-0-2. 4-0-2. Right. Now, within a 4-0-2, Part of the Four Noble Truth is energizing, concentrating, insight.

[06:45]

So each level of these things, you have a path, too. You have path, you have path within path. You step of the path behind the path. So we could go through these, but in and again, which as we have done, in a limited sense of the practice, and then also in an unlimited sense of the mind. And that would work. Just to do the next four will probably take the rest of the course. So maybe we do the next four. But if you could get into the four cardinal virtues, that would be the rest of the course. I don't have to have the course in the fall. And we could do that. Or another direction you could go is We could turn, once again, this mode of study, we use the commentary called ,, the Maha, ,, attributed to Nagarjuna, which is really probably written by Kumarajiva, and then attributed to his master.

[08:02]

It's a very good commentary to use for this purpose, because in his case, he explains the Abhidharma way of doing this practice, and he shows the Mahayama way of doing this practice. That's his life. He trained it in Abhidharma, and then became Mahayama. So we use that commentary to first learn the basic way of doing the practice, and then see how to go beyond it as a Bodhisattva practice. Now, we could go back and look at the text, some parts of the text. Now, consider from the point of view of the Majamaka school, and through that commentary, we can look at it through the Yodhichara commentary of the, probably the way the book is set up with the edit. You know, esoteric way of commenting on the text. Another way would be to read the text and just who we run into and talk about who we run into and where necessary, study in detail the things that come up.

[09:35]

This is a pretty man-worthy question. So we take care of those options or do you have others to suggest? Anybody not clear on that option? Okay, yes? Um, it's going to be two ways. One way, we already did it. We did it. We looked at the heading under the writing of quality license. And we also looked at the head under instructions. One way is to keep going straight to the book. Another way would be to take certain topics that the commentary says are being dealt with and deal with the commentary in that area.

[10:40]

It's an easy way to do it. So, you know, you can think about it and maybe let me go on a note to have some presence if I don't get a clear message from it. I'll just do it every since then. Tonight, well, I thought two things you could do. I want to look at a section of the scripture which we just happen to be reading in the morning service, which I think is the future thing. And we just happen to be reading. Talk about that a little bit. And then I'd like to, if I don't forget, I'd like to spend some of the time with you choosing

[11:49]

From your experience, having studied so far on this board, is choosing some aspects of the United States you've been to, and just sit here and do them. So I don't know how many of you have the whole book, but could you type out what we're reading, what you have? What page will we actually read? What page will we read up to? Do you know what page will we read up to last time?

[13:11]

What? This section The name of this chapter, this is in chapter 63. And the name of the chapter is the many questions concerning the duality of dharma. And the first topic, according to the Yogacara commentary, is the nine whole discriminations of the author. This is page 505. The next heading is discrimination of content and detailed position. The next heading is the fact that he is not upheld by the Buddhist page.

[14:16]

Next one is the non-existence of the virtuous quality on the path of training. And then it says the non-existence of the virtuous quality on the path of vision, the non-existence of the virtuous quality on the path of development, and then cognition on the path of training, cognition on the path of vision. And cognition on the path is developed. And then the second discrimination of objects. And then you have the first discrimination of subjects. and then the conceptual existence of beings. And then in 5.11, you have the conceptual existence of dharma.

[15:22]

And then you have the discrimination of emptiness. Then the discrimination of attachment. And here in the discrimination of attachment, I thought we could write. Kabutita is then the apprehended non-basic or non-apprehended. The Lord need it. But on the contrary, it is the same as the basic and non-basis, which is non-basis. Is that that a bodhisattva should train in the sameness of basis and non-basis?

[16:30]

Thus, of course, he becomes one who observes no basis, imperfectionately. The Mahayana is characterized, and Buddhism in general, but particularly Mahayana, is characterized not so much by an increase in the ability to do concentration practices or meditation, but more on developing all kinds of all kinds of new insights or wisdom, all kinds of new kinds of prajna. So this is it, right here, is another nice case of a new kind of prajna. So the Buddha is asking about, is then apprehended non-vasive or non-apprehended?

[17:42]

But these are the discrimination of attachment. And Buddha said, neither. On the contrary, the sameness of basis and non-basis, that's what capital is non-basis. The story went on this thing. How many such and such does it take to screw in a light bulb? And I guess something could say pole. How many Polish people do you take a screwing light bulb? I don't know if we should take Polish people, but anyway, how many certain people do you take a screwing light bulb? And I guess take one to hold the light bulb and one to turn the ladder? That's the first one. But in the latest one, how many, oh no, how many Polars do you take a screwing light bulb? You say two. The answer is two. And the commentary is, One to hold the light bulb and one to turn the ladder.

[18:46]

And the next one is, how many of them students did it take to screw in the light bulb? And the answer is two. One to screw it in, one not to screw it in. That's another new kind of wisdom. Reason has been developed. So that's the fourth thing. He becomes one who observes no basis in perfect wisdom. When a bodhisattva who courses in perfect wisdom does not get attached to either basis or non-basis. Oh, either, say either or. It does not get attached to either basis or non-basis. How can he courses in perfect wisdom fulfill one stage after another and reach the knowledge of all modes.

[19:51]

The Bodhisattva coursing in perfect wisdom to stand on a basis does not fulfill the stages one after another because it cannot possibly do so. And why? Perfection of wisdom has no basis. Enlightenment has no basis. And he also cannot be apprehended with courses in perfect wisdom. It is thus that a Bodhisattva is forced in perfect wisdom. If no perfect wisdom can save the discernment of dharma, if no perfect wisdom can be apprehended, no enlightenment, and also no one who courses towards it, how can a Bodhisattva, if it courses in perfect wisdom, effect the discernment of dharma. And another addition, the 18,000 line addition, it says, effect discernment of dharma, which has devoid of own being.

[20:54]

Determinate this as form, that is feeling, and so on to that is enlightenment. Buddha. If the Bodhisattva a great being of course in the perfect wisdom does not affect the discernment of darkness in such a way that he apprehends form and so on. If the Bodhisattva a great being of course in the perfect wisdom does not apprehend the form and so on to enlightenment, how then can he after fulfilling his six perfections enter into the Bodhisattva's special way of salvation, and how there have to purify the good it feels, the cured good being, the knowledge of all knowledge, turn the wood of darkness, do the wood of Buddha, and liberate beings from samsara. The Lord, the Bodhisattva, the great being, does not force in persecution for the sake of forming songs or enlightenment.

[21:57]

For the sake of what thing does he force in persecution? For the sake of nothing, whatever. And why? Because all Zamas are not made, not brought about. And that applies also to the expression of wisdom, to enlightenment and to the Bodhisattva. It is that what the Bodhisattva should force, the expression of wisdom, by way of being unmade and not brought about. So that's about there in a while. So I thought this was kind of good because this is maybe what happens to the karmic mind when you hear these instructions. So Saputi, that meditated, says, how can he coursing in perfect living fulfill one stage after another and reach the knowledge of all knowledge?

[23:16]

How can you do these practices that you do not get attached to your basis or non-basis? How can you do these practices without catching the non-basis? This is the question. And what does the Buddha say? Does the Buddha answer the question? Well, yes. To answer the question the way it's asked, what's the gist of what the group is asking about being what? He feels like he's asking a practical question.

[24:30]

What's his question? How does he do it? He wants to know some way to do it. Some way that he can get a hold of. To do it. So he could progress on the stages and do the very things he has to do to reach the knowledge of all modes. And the Buddha doesn't really tell him how to do it. As a matter of fact, he tells him that the thing he wants help in doing, you can't do. But how can I go up the stairs? Because you cannot possibly do so. You don't fulfill the stages of going up the stairs. He can't possibly go up there. And he tells him why.

[25:37]

Because the perfection of wisdom has no basis. Enlightenment has no basis. So, the Buddha is talking about what does non-basic mean. And the Buddha says, well, that's what non-basic means. And if that's the way you're supposed to go up the stairs, then how do you go up the stairs? And the Buddha says you can't go up the stairs. And the reason why you can't go up the stairs is because of the very thing which you solve the problem about why you couldn't go up the stairs. Namely, there's no basis. So if you tell me there's no basis, I can't see how to grow up this dead. Yeah, of course you can't grow up this dead, because there's no basis. And thus, it is the way the bodhisattva, of course, is in perfect wisdom.

[26:45]

Now, so far, it would seem that some people might be encouraged by this kind of talk, and other people might be discouraged by this kind of talk. Or rather, some people might want to be encouraged by some kind of talk, and some people might choose to be discouraged by this kind of talk. That's my answer. Karmic mind is frustrated by the first comment about what non-basic is. And a non-basic is the way you're supposed to practice perfect wisdom. And you understand already, the Buddha knows that what he wants to practice is perfect wisdom. And now he finds out that the way he proceeds in studying and training in perfect wisdom is in this way. And with non-basic.

[27:49]

And non-base is not the opposite basis. What's non-base? It's the identity of base and non-base. You've got something to ask you. It didn't say that you proceed with no base, okay? Capital non-base, if you're proceeding. Now, Dr. Kahn was the one who put these capitals in here. We have to watch these capitals. The Bodhisattva should train in the sameness of base and non-base. That's what you train.

[28:57]

Isn't that you train in no base? Or in base? Of course you don't train in base. But isn't that you train in not base, either, or after the base? You train in the same level of base and non-base. The same is, isn't it? The same is a non-base is not a kind of negative thing. It's also not a positive thing. It's the actual way of practicing. It's the actual way of liberation. And of course, it's inconceivable. Conceptual mind does not know what to do with it. But you know what to do with it. even the pectoral mind doesn't want to do it.

[29:58]

You can practice it. You can practice it. Either the bait, which is what most people get attached to, or the absence of the bait, which some people get attached to. If you don't get attached to either one of them, how can you, of course, in perfect wisdom, He's not looking at the sameness of base and non-base. He's saying if you don't take either one of the extremes, what can you do? What can be done if you don't take either extreme? people feel that they

[31:19]

The Buddha says that if you don't properly stage it one after another, you can't do so because the perfectionism has no basis. It doesn't have the extreme of no basis. So now the Buddha is here, You can't do the stages because you cannot go to the stages. So then the beauty that goes back to Dharma theory is that if no perfect weapon can be apprehended in the Enlightenment and so on, how can the Bodhisattva discern Dharma?

[33:41]

And it says in one decision that observe Dharma, which are devoted on being, which it says the Bodhisattva can do. They can observe down the street where it's a void of own being. How can the Bodhisattva do that? How can the Bodhisattva tell? This is one feeling. And the Buddha doesn't say, and the Buddha doesn't say that the Bodhisattva does not discern downly, or does not discern form. He says rather that the Bodhisattva does not affect his discernment by way of apprehending it.

[34:44]

So the Buddha said, if you can't apprehend things, his perfect wisdom can't be apprehended. then how will the Bodhisattva discern? And the Buddha said, we don't discern using apprehension. So that's no problem. The discernment actually doesn't need apprehension. We don't need a grasp to discern. Then the Buddha shifts gears. And he says, again, he says, if the Bodhisattva, the great gain in courses and purposes, does not apprehend, so on and so on, how then, after fulfilling the six perfections, can you do all these wonderful things, like purify Buddha's field, enter the Bodhisattva's special way of salvation?

[35:55]

How can you do that kind of thing? How can you liberate beings from . So again, he said, if you don't apprehend, how can you do these other things? And these other things would be dependent, again, on correct discernment of dharma. How can you do these things that you don't apprehend? There's very similar questions. That we're talking about. a more elaborated concept. Now, the Buddha also shifts gears and says, a Bodhisattva, a great being, does not force in perfect vision for the sake of form, and so on. And then like this. Now, as the Buddha made,

[36:58]

I mean, she's really hanging in there, in case you haven't noticed. But first she said, the Buddha talks with teachers about the capital non-basically. And basically, the Buddha says, how can a Bodhisattva fulfill the stages if perfect wisdom does not get attached to the basis or non-basics. And there's no, forget about the stages that you don't read about. If you can't figure out how to fill the stages, if you can't, the perfect wisdom doesn't attach to the basis or non-basics, well, the stages aren't even there, so don't worry about it. Then he says, well, If the perfect wisdom can't be apprehended, that's the reason why it's, you know, stated.

[38:06]

Then how are you going to discern dominance? The discernment of dominance, which he doesn't, now he doesn't say that doesn't happen. He says the discernment of dominance, you don't do it by meaning to apprehension. Then he says again, if you don't apprehend, how are you going to leave them? And then he says, The Buddhist shifts you and says, it's not for the sake of these things that you practice perfect wisdom. And then the kicker comes, for the sake of what do you practice perfect wisdom? And the Buddha says, for the sake of nothing, whatever. all this kind of stuff, we have to find some way to be.

[39:11]

Can you find a way to be in the midst of all this, where you are right now? You found a way to be in the sunlight. The Buddha's asking me quite a good question. I mean, you try to ask questions very good. You try. I mean, you're very good, but in another sense, you look kind of dumb. sort of tenaciously adhering to something. But he's asking for authenticity, thinking of all kinds of questions that the karmic mind will put up and give him his great stuff. And Buddha says this, but if that's what Buddha says itself, then there's this problem. Okay, then he tells us that. Well, if that's so, then there's another problem. Well, if that's so, then what about this? Somehow, the karmic mind will keep reacting to the teaching.

[40:20]

Keep going, hey, what? Hey, how about this? Hey, how about that? Hey, how about this? The mind will keep doing that. Each time it will react. If the mind is interested in doing the karmic practice, when it hears this stuff about Buddhism, about the partisan karmic, about perfect wisdom, it will have these reactions. They will wonder how to keep functioning. And so it's good to ask questions. How can I continue in the midst of this fact? Or in the midst of this, actually not fact, but how can I continue with my fact in the midst of this teaching? How am I going to keep up the fact? How can you say, Dean, when you're not doing it for the sake of anything whatsoever.

[41:27]

According or harmonizing with that kind of message or that kind of stuff is the way of being that it's called forcing into perception vision. Bodhisattva, the great thing, does not work in perfect wisdom for the same form, healing, and so on, up to enlightenment.

[42:36]

We do not work in perfect wisdom for the sake of enlightenment. That's not why we do it. That's not why we do it. That's not why Bodhisattva does it. The Bodhisattva, that's not why we do it. We do it for no reason whatsoever. For the sake of nothing but it. So you've been here in the

[44:00]

This will be read, and you can read in it. And you continue to breathe through it. And only you know if this material has actually impacted upon you, whether it's actually done and jarred some kind of blood. way you have or reasons you have for practice. And if it has taken out certain basis and also maybe left the basis, but if you can sense in some way what it's like to practice in the sameness of basis and non-basis, in apprehension and non-apprehension being the same.

[45:10]

But that's also what we mean by non-apprehension. Non-apprehension, not just my gravity. This is non-apprehension. This is non-apprehension. This is non-apprehension. It's also non-apprehension. Now, in the midst of that impacting on you, of you letting that happen to you, how are you going to be? How are you going to conduct yourself to let that happen to you? put up this job in a sense of find some way to be, some way to conduct, carry on, negotiate life while letting this teaching be there.

[46:32]

And you keep hearing it while you conduct your daily life. Or you hear it now and then say, OK, it's fine, but I turn it off when I do that. I can't keep doing things and be aware of this teaching too. If you can be aware of the painting of the basis for the practices that you do, of reading for it, And the non-losing point, the pain in the book, if you can feel that and let that be the way you do things, then you're forcing a perfect wisdom. So this page is a very good page, page worthy of meditation, because you've not heard it.

[47:39]

I've discussed it with you. We've made some discriminations concerning it. What's missing, if anything is missing, is to feel this material with your body. To yoke your body to this material somewhere. So by dwelling on the stage, he may be able to . I could really feel completely mindful of it. I could really do it passionately. keeping them on the actual protection version rather than basis with non-basis.

[48:55]

OK. So at this point, I would suggest you kind of thinking of what practice do you want to do in that, of the various kinds of practices that we've been studying. Which is the four, and within each of the four, there are various possible practices that could be done. And by various possible practices, you know, various possible practices are sometimes just carried out for attention of the commentary. Or you want to get through the actual practice. That's one discursive, like a discursive length. And you could do a period of length you wish. I think if you want to calm yourself, gather yourself, then go on to penetrate, and you go on to maybe even get the practice up.

[50:08]

Or you could start with it. and go on to the Transcendental. I'll start with the Transcendental insight. Whatever you'd like. But I'd like you to spend a little while deciding what you're going to do. And you can look in your notes. You can probably do a commentary. I'd like to figure it out. And I could look after you do that for a little while. If you had any questions, you could talk about it for a while. You could do it. But whatever part that she takes, whatever part she decides to do, will have to be something that you, not have to do, but I would suggest it be something that you are pretty close to having heard or anything in number. so you can just sit with it.

[51:10]

And hopefully it's something that you already have a clear understanding of what it means that you discuss it in class or discuss it in class. And you really don't understand it. But you can just meditate on it now. But of course, you pick something and you forget what it So, kind of a few minutes to decide what you want to do.

[51:51]

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