I want to start by kind of a simple presentation of Zen meditation. In this community, we've been using the term for quite a while, the Japanese term, actually. just sitting in a warm environment with my husband. of concentration.

[01:22]

Our practices of developing Samadhi, in the sense of Samadhi as developing a mental one-pointedness. But also in China, the word dhyana came to be used for not just practices of concentration, but all kinds of yogic practices. So sitting in meditation, instead of in the tradition of the teacher, Ehe Dogen, Dogen. Dogen is usually used to mean the guardian of Buddha ancestors. The guardian of Buddha ancestors, perhaps.

[02:27]

Or as we say in the Buddhanda language, something like the authentic lineage of the ancestor Samadhi. So, Bhajan in the sense of the practice of buddhism and ancestors, that Bhajan has a simple definition, in a way. It can have a simple definition. First of all, it's defined as, let me say first of all, it's defined as Dropping off body and mind. That's basically what this epitaph means. Body and mind dropping off. That's a simple definition. Now, another presentation of this is that after you settle into a steady position, think of not thinking.

[03:40]

How do you think of not thinking? Non-thinking. And then you say, this is the essential art of dharma. So, in a sense, this non-thinking and this dopping off body and mind are kind of the essential definition of Nirgajan. For this is, I would say, the meaning of Nirgajan, which is the essence of it, or the essential, or the way that Nirgajan is the gate to the Samadhi of mind is the gate, the authentic gate to the mind of Buddha.

[04:46]

Now the mind of Buddha is more than just a gate. It is that by practicing, by being in the condition of body and mind dropping away, we enter into the Samadhi, and the Samadhi is far more than just dropping off body and mind. But in the state of dropping off body and mind, we enter this inconceivably wonderful mind. And in this mind, In this mind of Buddha, bodies and minds are dropping away. But also, in this world mind of Buddha, beings are helping each other. So, the Samadhi, which is called the Self, sometimes called the... We've talked about many names for it in the last practice series.

[05:59]

One of the names for it is the Heroic Life Samadhi. Another name for it is the Self-Receiving and Employing Samadhi. So, by practicing Zazen in the form of body and mind dropping off, or when we are in the state of body and mind dropping off, we're in the Zazen which enters into the Samadhi. So, the Samadhi's really there. So basically when you're sitting in a meditation hall, but also it can be when you're walking, or you're climbing, or even sitting. But whatever state you're in, whether moving or still, it's the dropping off body and mind that makes you stay in Dazen.

[07:16]

And Dogen Zenji, in the teacher's Dogen, in the Fukan Dazenji, which is the universal and general encouragement to the practice of the Buddha's Dazen, it's the general encouragement to relax The general encouragement for Zazen is the general encouragement for relaxing. The general encouragement for being willing to have body and mind drop away. And then at the end, he says, You will succeed to the legitimate lineage of the Ancestor Samadhi. And then he says, the treasure store will open of itself. The treasure store of the Buddha's Samadhi will open of itself. And it's sometimes translated, and you can use it at will. But really what he says is, you, you.

[08:17]

He says, you, you. You, you. Is it ju-ju-nyoi or ju-ju-i-noi? Noi. Ju-ju... Ju-ju-nyoi. And nyoi means at will, or like this. And ju-ju means... It's the ju of ju-ju-yu. It's he and me. The treasure store will open up itself, All this happens by this very high price. You have to pay a very high price to enter into the receiving and using of the Samadhi proper. And the price is let the body and mind drop away. That's the price of admission to the Buddha Samadhi and the self which is receiving and using is the way you can tell that you're there.

[09:27]

So that's basically what Dharma is. It's a matter of getting into the program. The program is your body and mind are dropping away every moment, actually. But we resist that moment. So your body and mind can drop away, not mine. I have to hold on to at least one of them. Start with the body. Okay, so then, many people come to me and say that they're practically following their breath. Fine. And if you're skipping, or if you're following your breath, or if you're throwing chalk in the air, Or if you're laughing, whatever you're doing, okay, if at that time body and mind are dropping away, if you're following your breath, holding onto your body and mind, fine, go ahead, it's a free country, it's a free zen center, we're not going to come up to you.

[10:59]

You're holding on to your body and mind while you're following your breath, aren't you? Turn it off. I'm not going to do that to you. If you want to sit there holding on to your body and mind, following your breath, and if you like that and it's fun, no problem, you can do that, you can do it for a while. Eventually you'll get tired of it, and start complaining. And then you say, but you know, if that wasn't working, of course, you know. So you can follow your breath, you can do whatever kind of thing you want to do on your cushion. You can do, try not to do anything, but the point is that the practice of dazzling, the essential part of dazzling, is non-thinking.

[12:14]

Let go of your thinking. Let your thinking drop away. body and mind dropping away, and drops away body and mind. Both of them. That's an antithesis, I think. And a non-antithesis, I think, is holding onto your body and mind and doing whatever kind of antithesis you want. Okay? Well, I think that's what I'm going to do. Great, I'm going to continue with the practice. Well, it's kind of like you have a body-mind here, okay?

[13:14]

And like it just drops away, there's nothing, no holding on to it. Like you have your hand behind your head like this, and you've got this body posture, and there's no holding on to it, it's just dropping off. It's getting released, it's fluffing off. So to have that experience of something fluffing off like this, up your head. Imagine your head falling off. Imagine your body falling off. You know? Or just like, if you fell down sometimes, just fall down. You know? Just fall down. You know, that's the length of a story about the, uh, what's his name? Lee Ritz. Or not. Do you want to read Omnia, Jesus? One time, leaders actually used to formalize the calling Omnia.

[14:23]

Do you want to read it by Jesus? I've overcompensated for Omnia. So I won't tell you, I won't tell you about all Ananda's qualities. You can just sort of imagine that, of what Ananda was like. One of the things I have to tell you, Bobby, He remembered everything that he ever heard the Buddha say. And he could even remember everything that anybody else told him Buddha said. So he would go around and ask people that had attended teachings that he wasn't at. He asked them to tell him what happened at that time he remembered.

[15:25]

So he actually couldn't remember. They say everything that Buddha said during like 45 years of teaching. So anyway, the Buddha died and they knew they were going to have a convention, and they were going to have a recitation of all the Buddha's teachings as part of the convention. And then they were going to all try to remember the teachings and keep reciting them. They wanted Ananda to come and tell them all the teachings. However, the only people who were allowed at this convention, and the Buddha had quite a few disciples, but the only people who were allowed to come to this convention were people who were enlightened. So all these enlightened disciples of Buddha got together and gave this crash course. They all sort of focused on getting on the enlightenment at the beginning of the convention.

[16:27]

Because they wanted him to do this. And this happened in Noel's teaching. is it possible to memorize all the sentient beings after enlightenment? It's also possible to not memorize all the sentient beings after enlightenment. But anyway, they want you to do this, so they put a lot of pressure on you. And you just go, meditating, meditating, meditating, harder, harder, meditating, meditating. You stay relaxed. Drop all body and mind. But then I might forget, I might forget all the sutures if I relax. Do you identify with that? Anyway, it was getting close to convention time,

[17:28]

And I think the story I heard like in 94 or something, before he became a resident, he was really tired out. And he went over to his bed and he threw himself onto his bed. And as he was flying through the air through his bed, his body and mind dropped off. And he woke up. And he got to go to the bathroom. He didn't forget them. He let go of the mind that knew them all and became awake. So that's the agenda. So now, some of you, I want some of you, I want actually all of you who would like to know everything about Buddhism.

[18:35]

We're not going to finish tonight. But we're going to start. Is that OK with you? And like on Sunday, I started, I wanted to give you some background. And a lot of you were there on Sunday. Maybe it's comfortable enough. Now, some of the people in... I was there, but I... I don't even know who else was there. I know some people you should talk to. I mean, I know some people in the community. I'm encouraged to hear that, because they say the same thing. They say they're there, but they're not here. Well, they say that they're... Actually, they say they're here, but not here. You know, they say they're here, but not here. Quite a few people like that. There's other places you can come, and I've learned how to be here, but some of you haven't learned that yet. So I want you to know that you have some companions who are not here also with you. And they're pretty upset about it, like you are.

[19:47]

So anyway, I did think that probably there was a lot actually that I wanted to go over. So the first thing is, You know, you can say that the basic polarities of Indo-European religious and contemplative traditions, on one side, but also Buddhism's dual contemplative inheritance, they're related. Because Buddhism grew up in an Indo-European environment, actually, in India. And I talked at the beginning about talking of Babylon and Egypt, the religion of Babylon being a religion where the divinity is transcendent, and the religion of, you know, the generalization and the religion of Egypt as a religion, not of transcendence, but

[20:52]

So one way of divinity is like up there, out there, over there, way up there, whatever. And the other one is divinity is inside, inside of my, of this experience, inside of everything. And there's a tendency for the transcendent, I think, if you view the divinity as transcendent, then you want to transcend the world in order to re-cultivate transcendent divinity. Or you want to purify yourself of involvement with your transcendence. That would be one possible religious path. The other is one where you would look inward, or pay attention, you would contemplate what's going on. And rather than seek purity in order to transcend, actually, you might be doing it with And then you're going to realize there's power in the world.

[22:20]

And power, the first meaning of power in the dictionary is the ability or capacity to act or perform a task. So the understanding that the divinity is human So one would be freedom through purity and transcendence, the other would be freedom through the actuality of the workings of the world. So in India, or actually I should say in the Indus culture, the culture of the Indus valley also was of the, I guess, Babylon in the Indus valley, right? The current Babylon is due south of Baghdad. The old Babylon is due south, not too far from Baghdad.

[23:27]

It's what we now call Iraq. And so that's the culture of that area. upheld and was devoted to a transcendent meaning. And that Indus culture was invaded around 1500 by a northern people, horse people, who had invented the war chariot, and they overwhelmed the dying Indus Valley culture. I think that's called the Indian Valley. The Tigris and the Euphrates is called the Indian Valley. So it's the Mesopotamia that is the Indian Valley. So these people came down from the north and their tradition was the Vedic tradition.

[24:35]

And their tradition was of the Imanites. The Imanite people. From the north, you know, they had a shaman tradition. The shamans were these people who eat original meat. And part of their technique was using mushrooms. They used mushrooms to enter into the state of... where they actually felt like they were in the shining world, like a shining being. And they actually came to feel that they could deal with these gods and goddesses, that they actually could have them. They could act in that realm. And acting in that realm, they could actually determine the way the world worked. And those people invaded India. And dominated India. And their priests And this power-oriented religion, a religion that was concerned about how effectively controlling and acting effectively the divine forces, also went with acting effectively the political forces.

[26:08]

It led to a very powerful dynasty for whom the main practices were the practices of inciting and teaching about the humanity Well, another area besides Egypt that had this kind of, like, Kumanoan tradition were northern people. The Muslim people from the north. These white-skinned, actually white-skinned Caucasians, basically they were Vikings, they were from Norwegian.

[27:14]

So they came down, they came down, but they had a similar take on religious life as the Egyptians did before, except the very special thing is that they had this soma coat, this mushroom coat. And coming down into the Indus Valley, they also spread into India. That culture had spread into India also. I don't know exactly when, but a while before Buddha, they developed a religious reaction have stopped using so much and they're now using meditation techniques to enter this shining world of the divinity.

[28:24]

And therein, the Brahman priests would manipulate and they'd deal with and control the divine forces for the sake of spiritual freedom and, if it were working for the government, for governmental power. So the government supported these people, made them the highest class people, the highest caste. because they were keeping the government in power. And they were doing quite well. They were a powerful, big state. They were the Orthodox. And there were Heterodox practices too. And Heterodox practices, one of them was called the Heterodoxy of Wanderers. Now the Wanderers used lots of, some of the Wanderers practiced on the basis of the divinity being transcendent. Some of the wanderers were trying to become more and more pure. So some of the yogis were doing yogic practices of getting more and more pure, more and more pure, getting into higher and higher states, purer and purer, less and less phenomenal, less and less worldly environments.

[29:36]

They were able to do things that most people weren't concerned with. you know, their bodies were pure. If you were purified of bodily concerns, you'd be almost completely purified of bodily concerns. And the idea was that if you could perfectly, completely purify the bodily concerns, you would, you would, you would realize the divinity of spiritual perfection. But also, among these wanderings, there were some that were experimental. rather than putting transcendence more like in power over what we feel. And the Buddha was chanting all these practices where you think of all this stuff. And I think that as you do this practice, what you find is, I feel, a combination of these two thoughts.

[30:37]

That you become an expert at this kind of transcending practice. He developed the practice of getting truer and truer, but he also developed the practice of understanding the way the world works, in living and out living. He understood how the world, he thought how the world perpendicularly co-arises, how suffering arises in thinking. So he actually, in his life, in his practice, he kind of combined these two sides, and tried to work out the relationship between them, of doing the following. If you think that the divinity is transcendent, then you have ontological cognizance. If you think that the divinity is immanent, then you have epistemological cognizance. In other words, if you think the divinity is transcendent, you have problems of understanding or verifying how something is transcendent

[31:43]

If you think that if anything is immanent, then you have trouble understanding why you don't know it. By combining the two, I think the Buddha has developed a teaching which takes care of these problems. In other words, he shows how something which in some sense is transcendental, is free, By its very nature in the world, the way the world actually is, is a biased thing. And on the other side, by the nature of karma and rebirth, there's an explanation of why it is that we can't see the workings of the world. and say that these two sides were later seen in Buddhism as, on one side, the practices of calming and tranquility, and on the other side, the practices of insight or wisdom.

[32:55]

The wisdom tradition has to do more with actually how things work, how the way things what we need to do. On the other side, by being kind and pure and not caught up in the world, you can practically see the way the world works. So actually, Buddhism uses these two sides. The one side, the transcendent side, goes with practices of withdrawing from objects, of sensory withdrawal, of not getting involved in things. something like body and mind dropping off. The side of inanimate goes with observing things, observing an object, seeing what it is. Calming and wisdom, calming and insight, then actually also a Buddhist way of being in two dimensions, of being whole, of understanding

[34:05]

Well, part of the citizenry would be like, you don't eat anything, right? You have to purify yourself of eating. Another way would be, another practice would be if, you know, the giant pulled off their hair only by one. I just didn't have any of their hair. And not eating anything. Because if you let go of that, by getting interested in the more subtle phenomena, then you let go of that by becoming interested in the more subtle phenomena. And you just get it out by becoming interested in the more subtle. You get more and more subtle, getting more and more detached from that kind of phenomena.

[35:26]

The problem with the Buddha dharma is that when you got to the more subtle state, you couldn't get out of that one. Because if you look at the top of the line, it became the highest possible, you know, lower-layer attachment that you couldn't get in. The upper-layer attachment that you missed here. The Upanishads, you know, are more in the humanity side. You have to do more with understanding the... So, again, the transcending side is developed by emphatic, emphatic training. Kind of a contradiction is by working with... by going, you know, emphatic means standing in the body, emphatic means outside the body. So the transcending goes with

[36:28]

In other words, you use the body to gradually purify any kind of attachment. The other way, you already have it. You're more like dealing with the world. That's why they're very powerful. You have to work with the phenomena in such a way that you can actually control. The human agency could actually control the divine thoughts. But in the conscious part, the way to do that is to concentrate on in order to realize. So again, you can kind of say that the yoga practices, in a sense, are the common practices.

[37:56]

It's very likely that in practice of trying to purify yourself, sitting cross-legged yoga posture is a type of transcendence. Another way to do this is like, not just sitting cross-legged, but some people like to stand on one foot, and stand on one foot for the rest of their life. That's a type of transcendence practice. They're called Pakchus. Or some standing mantras. bent over in painful positions, and they stay that way for their whole life. And after a while, their muscles start to freeze and their bones start to melt and they're stuck in that position. I mean, this is a demonstration of the well-trained penguin. This is a, you know, it occurs in that way still in India, but people are still doing it. And in the Christian tradition, too. There was a, I forgot his name, but there was one Christian yogi who lived on top of a pole, He lived on a pole for eight years or something.

[39:07]

Forty years. Forty years? Thank you very much. Yeah. And then he came down, you know, finally, and walked around in his very impressive jacket. Because he's really, like, transcendent. This is the dimension of what he and Dave Conceive of it as a thought, conceive of it as a thought. So, sitting cross-legged and doing more, what you might call, more reasonable types of yogic practice, could also go to entering into deeper and deeper states of time, as seen across a different agenda. And so that was available in our culture. And then the Vedic people brought a different approach, working with the way things work. have been used to power. They want purity and they want power. The power goes with man and the purity goes with human.

[40:09]

These wanderers are using all these methods. And Buddha is using both. He tried one, but the one makes it possible to do methods like this. If I understand the way things work, calm me down, step into it. Once you understand how things work, you will immediately calm down. But most people have to be fairly calm before they can understand how things work. It's pretty difficult, although in this lifetime, you might not do much calming practice. Like some people, I mean some little kids, they don't seem to do any calming practices. Like if you're sitting down at a piano, you just need to make a concentration. Step into it, do the work. They're just born, easily concentrated, constantly taught, and so they can understand the way piano music works.

[41:12]

They're already taught in that situation. Maybe in a playground they wouldn't be so taught. I mean, that's settled. They can work the piano. And then if they work the piano, they enter maybe a deeper kind. And then as they enter the deeper kind, they move into a deeper relationship with the music internally. A lot of people who are musicians before they come to practice Zen, they have an easy time, actually, because they already know how to use working with fingers or the palm. And they will come, but they don't know how to use it. So if the Buddha can develop a recursive way of using the palm to see, and sight, So once again, on one side there is a freedom as purely transcending phenomena, and the other is freedom as a state of being in the world and able to be found effectively.

[42:30]

I'm also going to say that the one side has to do with private reality and the other side has to do with public reality. I heard that in the Mormon tradition, that they say something like, I don't think so, but certain people living in the Mormon tradition say that, certain inquisitive people living in the Mormon tradition say, oh, the units of salvation although in early Buddhism you find the use of both calming and insight practices.

[44:42]

Still, there seems to be within that practice, within that tradition, of using calming and insight together in a way to develop wisdom, to understand selflessness as a person. of the world. In other words, we bond with it. Transcending birth and death, and entering into and realizing its state of worthlessness and deathlessness. So again, as with the Buddha himself, to bring together these two sides of calm and insight for sensory withdrawal and sensory observation. Sensory withdrawal being calm and sensory observation being peaceful. To bring and bringing them together very nicely. all living things and habits, and purifying those away.

[46:08]

So the book penetrated a vision of the selflessness of the person, but also the selflessness of all things. And then the goal was no longer to be just free of all sorrow, pain, and alarm. The goal was, by understanding the nature of all things, living So the movement from early Buddhism to later Buddhism, in a sense, is a movement from world transcendence to world humanity. Or a movement from world escaping to world saving. Even though both traditions, both of these dimensions that I talked about earlier, they didn't, neither side, neither tradition was just one side of the curve. So I see a lot of people are kind of like me, getting ready to go to bed.

[47:29]

I know this is kind of boring, but it's on tape. So if you didn't get it through the ear, you can listen to it on tape. It may be useful. So I just wanted to say a couple of general things and go into more detail next week. At the beginning I talked about Zen meditation, you know, and I'd like the community to understand where the Zen is within through this picture. And I just want to tell you right now, you know, come see it for yourself. However, this Mahayana tradition has generated a really tremendous variety of meditation practices.

[48:52]

All of the Mahayana meditation practices were for the purpose of realizing omniscience. The Mahayana is about a profound and thorough understanding of emptiness. The bodhisattvas, the beings of infinite great compassion, their realization, their understanding is emptiness. All the Mahayana meditation traditions are in order to develop a wisdom which understands emptiness. All the meditations of the vehicle of world saving is directed towards understanding of emptiness. But the wave of understanding of emptiness And basically, I would like to suggest three basic types of meditation practices which are devoted to developing the wisdom of the Mahayana.

[49:57]

And one type we call the center of gravity or the standard model of meditation. And I would like to tell you a little bit about that, to talk a little bit about that, in the next few weeks, if you understand me. That, and I'll repeat this, but that type of, that presentation of the meditation of the Bodhisattva, from which the realization of emptiness grows, that is taught in like the Sambhidharma Tantra Sutra, It is taught in the chapter on the Ten Grounds, the Ten Stages, in the Avatamsaka Sutra. It's part of the Bodhisattva path. It's part of the Prajnaparamita Sutra. The Mahayana Sutras teach this path to the Bodhisattva path.

[51:05]

As a system, outside the scriptures, I'll just tell you that in India one of the best presentations is by Kamala Shila. And on the reading list of Mahayana meditations, and on the reading list is Kamala Shila. Kamala Shila presents one of the best summaries of the Bodhisattva meditation practice in India. And then in China, So those in India, Tibet, and China, those two people, those two texts, give you kind of a system of what's in their basic course in 40-second meditation. All the other types of meditation are connected to this basic structure. But a lot of people at that time don't understand the relationship between this wonderful process of body and mind dropping away and entering

[52:15]

So this is basically, of course, the standard meditation process, which is extremely elaborate and takes three eons to accomplish. But you should know, because it's not that easy. It's not that difficult to know about it. You actually accomplish it by this. You actually know about it. It's within your grasp. You can accomplish it, in terms of understanding the Course. And there's two other basic types of Mahayana meditation. One type is the type sort of over on the side of, actually. Yeah, it's over on the side of. It's kind of like a revitalization or a resurgence of the Vedic type of practices. of the practices which are about entering into the shining world of the gods and goddesses, and getting control of them, and thereby actually being able to manipulate and control the world, to create actually a world, to create a being.

[53:37]

And then I could live there and do business. And the two main schools which work in that way are the Pure Land School of India, China, Japan, and Korea, and the conscious world. As you generate another world, as you inhabit and work, you work that world in order to save the world. You work this alternative world in order to save the whole world. Now there's another branch, and this branch has no precedent. This branch in India and Tibet is called Mahamudra, and in China it's called Zen. And this branch is unprecedented.

[54:42]

coming from the same program of saving the world and achieving omniscience, that there's no precedent and there's no form to it. It's a tradition that in some sense can't justify itself, has given up trying to justify itself as coming from the tradition. It's a spontaneously arising way to be in the world in order to save it, and for Zen and Tantra are that purpose. And so this practice of zazen is a practice of this type of Mahayana Buddhism. But, it must be, although you can't justify it in terms of showing all these practices as having, we can't find zazen in our body and mind. No, I meant then in Mahamudra.

[55:57]

Tantra and Pure Land are creating an inner world. Tantra and Pure Land are actually private. Private reality. And from this private reality, this inner, visualized world of ecstasy, which is similar to the world of ecstasy shamans enter, Yama and Buddha. And the Buddha also entered the shamanic realm in his practice. And that world, from that world, you actually operate from that world, almost like a remote control, you save the world. The other world, the other mode, there's no precedence for it. And it uses every other technique, including tantra and churning, the Mahayana mode here. We might have to use all meditations on enlightenment. When body and mind drops away, all the meditations drop away too. All the teachings drop away. All our knowledge drops away.

[56:58]

All the sutras drop away. And we enter into Buddha's mind. Because Buddha is, after all, the one who doesn't have anything. So in some ways, then, it's just one way that we can start having something. Like this piece of calligraphy I did, the mayor one time, it's something like, Buji Korekini. Having nothing is a fine person. But just having nothing is a fine person. You should understand how that's related to this inconceivably thorough candy program of the Bodhisattva. So, if you allow, we'll look at the standard course right along the side of looking at the game course.

[58:04]

Three different traditions within Mahayana Buddhism? Yes. Three different categories, right? Right. The one is the standard model which you find in the Mahayana scriptures. creative off-shoot of this really kind of aversion to archaic methods of meditation that were actually pre-Buddhist on me. Of entering the world and working with the spheres of energy of my own mind. And the other innovative thing called Zen and Mahamudra. What is this? Is it about new levels of development? What is new levels? I think it's historically imperative to kind of Pantra and Pure Land developed, I would say, the Pure Land text, I don't know exactly the name of the text, but I guess it was developed in the first 500 years of the Common Era.

[59:38]

And Pantra was developed around 1500 years after Buddha. in Central Asia and Southeast Asia around the 18th and 19th centuries. Zen artist Mahamudra Yes, Joe? I could make up a waiting list on that, too.

[60:39]

You know, one book that comes to my mind is Contaminating Humanity, again, by Eliade. I mean, Zen has a good reputation as being like the pure distillation of this long tradition of gathering, elaborate practices, of purifying, purifying, and simplifying, and simplifying, until we have no technique, and no meditation, and no mind. And that's what we have to do with mind. But it's in the lineage. That's one book, but I could try to make a whole reading list. Also, we have this Mahayana meditation reading list, too. Okay? Because I passed that in the last half a page.

[61:40]

So, Bert, could you bring that text to the next book meeting that people hear about? And I'll bring it to this next time we have a talk here. I made up a Mahayana meditation reading list. And on that reading list, there is not text about the so-called Theravada, or individual vehicle meditation. I'll make another list for that one. But I wanted you to see what the Mahayana ones were like, because if you read the Mahayana ones and the individual vehicle ones, you get kind of confused, because they're so similar in a lot of ways. Because all the concentration practices are the same, What's the difference? The big difference is that in one case, birth, death. And in the other case, that's all things I've taught you. But you can look at these different categories.

[62:43]

But I would recommend, actually, that you start with the Mahayana ones, because those are actually, funny for me, those are the things that are most unfamiliar to students. And students usually, the reasons I'm saying you misunderstand them In terms of looking at them through the individual vehicle, most young students, of course, are starting to practice from the individual vehicle point of view. Looking through the practice from the point of view of youth. So. Well. Yeah, well. Yeah, right, well. I don't know. Yeah. Anything else tonight? Yeah, my cook notes are, get ready. And, thank God. If you don't give up one little one in your heart, you might miss the body that you need to knock to fit.

[63:50]

In the name of the Father, the Son, and the Holy Spirit. Amen.

[64:06]

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