before through good morning everyone

hopefully

having a few technical difficulties here

so i was some today we're talking about ah hassan asked me to talk about the four foundations or establishments of mindfulness and while i was waiting to give the talk i thought well why don't i start practicing the moment to moment mindfulness techniques
a very interesting
oh kind of feeling
first the sort of uneasiness in this in the in the solar plexus
ben say saying judge mentally
anxiety fear oh
then saying where am i feet
oh i feel my feet
oh i can feel the kloss of my robes all over my body
i i can hear some crows crows so my mind goes to crows crows starts to go to a story no feet feet
then pictures
oh family no feet
so i've been having an interesting time of it
doing what the foundation of mindfulness sutures advisers to do
so that i have been
the kind of recognizing how essential and and how core they are to what we do every day know what we do in are sitting but before talking about them sutra directly i just wanted to i had to for me go back
back in kind of look at the evolution of somehow our practice and how and how our practice came to be am
out of that those early texts and how they evolved a little bit and some of the definition so that i i could feel more comfortable thinking about it myself so are in the oldest buddhist texts gianna d h y a n a in sanskrit
where john j h a n a poly the training of the mind commonly translated as meditation
in mahayana buddhism meditation was brought to china at least in our school by the bodhi dharma who was considered the founder of the john school and tata
while sitting practice that we do today interesting the word sean is actually an abbreviation of another chinese word shauna
which is in fact a chance letter chant transliteration of the sanskrit word gianna so chan buddhism is meditation
and in japan of course
chan became zen meeting meditation with the jonathan japanese pronunciation
so what was this meditation
what was the meditation how is the meditation described
ah by the buddha and the buddhist time
because this is about mrs where their sutra comes from
so there are a lot of lot of ways that meditation is described in indian texts some of it is calming the mind some of it is withdrawing the mind from automatic responses to sense impressions leading to a state of perfect equanimity and awareness
another translation of meditation that's preferred by are some of our a but positive teachers his mental cultivation
which implies making an effort to bring it and being certain wholesome qualities of mine through some kind of systemic training and that's where there is kind of this tension a little bit
with how the hell how does our practice and the buddhist practice in the practice the buddhist recommending how does that fit with the differences in meditation currently
so over time
different schools of meditation developed in both india and and other countries where were all of these same texts were shared but in the in the process there was some it was a split between are some of the mahayana schools in the northern asiatic countries and the caravan school in southeast asia
so i don't want to oversimplify but basically the the northern countries and but particularly korea japan and china focused on the mahayana sutras more and the tara vodden schools focused on the earlier poly suitors
and over time the chon and send schools emphasized
shama to practice or tranquility practice and the terra focused on the poznań or inside practice
so i wonder you know what did the buddhists say brighton
so in the pali canon the buddha met may mentions sharma to and deposit and meditation practice but not as separate
the buddha considered them to be to qualities of mind
that both would be developed during meditation with shah meta being more a calm abiding which steadies composes sought still settles the mind concentrates the mind and vipassana is in sight
which enables us to see or explore or or discern where the workings of the of the scandals to look the on the awareness in the naming to the mechanisms under underneath

so it ar
a monk a ton of sorry oh biko rights when when the poly suited to pick the buddha telling his disciples to go meditate
they never called him as saying go do vipassana but always go do gianna
and they never equate the word for pasa with any mindfulness techniques
in the fewer instances where they do mentioned the possibility almost always pair it with shameka not as to alternative methods but as to qualities of mind that a person may gain or be endowed with it should be developed together

in our japanese tradition we say that the heart of our practice is awesome
in japanese are mean seat and zen means meditation
so zazen is simply seated meditation it doesn't say anything about the kind of meditation
in the phuket is is angie dogan cause our practice and we study this this practice period she cut ties up
which is defined
variously as just sitting single pointed concentration resting in a state of brightly alert attention that is free of thoughts directed to no objects and attached to no particular content
suzuki roshi and not always so just simply says she controls that is just being yourself sitting without expectation without moving in a chest and concentrating on each inhalation each exhalation calmness of mind is beyond the end of your exhalation
but in a recent commentary by a hoochie uchiyama roshi

on the on go get fascicle on the makkah hundred party to sutra which is called the manifestation of great praia he writes that the actual translation
of the japanese word she can toss it is that she means schumpeter or single pointed concentration were trying tranquility and con means for possible or insight and against i mean seat seat
he defies tranquility practice as letting go of thought were opening the hand of thought stopping greed hate and an idea of self and in she we see that our thoughts come and go are impermanent and are secretions of the brain that we cannot let go and we cannot let go of the
them
he says to see that these secretions are nothing but secretions are empty of self is connor insight

so what i'm saying is that
when the buddha talked about meditation in his early talks
he talked about both of these not as separate but as complimentary practices this shama to practice
of abiding and concentration and of upasana practice of observing the way that things work
there's another old a sutra that i came across on sutra of the for ways to r hardship where another says
using calm abiding in site in one of three ways people attain our hardship they developed kaaba body my abiding mind and then in sight
that's one way the second way is they develop insight and then they devolve evolve calm abiding mind and the third way is they developed calm abiding might end in sight in tandem

so the best stop compromise i found in modern discourse was
ah basically if we practice tranquility meditation we can develop a strong foundation for the experience of insight
ah
a stable mind
can stop thinking can stop going on
it can abide in stillness and clarity and had able enables us to stay with the breath to stay with bear awareness and be fully awake
and the more that we do that the more that we see
we see phenomenon and we see them as objects that can stay and pass away
and if we continue to practice we begin to see
what conditioned existence and becoming and how things arise in cease
and in this the forms the basis of road view so
even though there is an a lot of or if you look through discussions of practicing the poznań practicing shama to practice
it's more a matter of where you start not a matter of what you include and i'm saying this because in this for foundations of for foundations or establish a mindfulness it gives us a lot of instructions
some of which feel like they're the kind of instructions were familiar with
that we use all the time in ours awesome practice
and some of them feel different
her asking us to baby look a little differently or practice a little differently have some of the phenomena that we encounter
so i say there's still say that there's no but you could you can approach it either way and of you can approach it from one end or the other ah and where we practice our shama to practice
oh we focus on the calm abiding mind single pointed concentration but as uchiyama pointed out or she can toss the also includes the inside
that comes from this practice
so
that brings me to the discussion of
the cited tired of ceuta
so the santee patina suit as one of the oldest a citizen home and sentiment in sanskrit name a combined sati which means mindfulness or remembering which obasanjo which means place of abiding
so mindfulness and remembering in a place of abiding
and in chinese of the name is called me and to where nguyen means mindful and true means dwelling place or act of establishing oneself or being
for our of upasana colleagues this sutra is considered
route that that the the practice of a positive is considered rooted in this particular discourse this is
this was a central text
and it's interesting ah i was surprised and looking at the book the heart of buddhist teaching
and finding that it took up eleven pages of his book
and as a real contrast to say a book on for personal or training so it chose that one where you place this pseudo depends on on kind of how you view how you view these practices
oh and just very interesting to me as techno hunt has also written a separate book called transforming and healing on the on the sutra of the for establishment said mindfulness as well but but in in our book it was really not treated and any kind of have any kind of the way that
ah that you could really get the feel of it so what i want to do now is to kind of moved to the sutra itself
and a give you a sense of what it feels like

so i'm first i'm going to breed
the first part of the sutra
i heard these words of the buddha one time and he was living at come off the dharma a market town of the crew people
buddha address the beakers ob goes the because replied venerable lord buddha said because there was a most wonderful way to help living beings realized purification
overcome direct grief and sorrow and pain and anxiety travel the right path and realize nirvana
this way is the for establishments of mindfulness
what are the formal for establishments of mindfulness because a practitioner maintain remains established in the observation of the body in the body diligent with clear understanding mindful having abandoned every craving every just taste for this life
he remains established in the observation of feelings in the feelings diligent with clear understanding mindful having abandoned every craving and every just taste for this life
he remains established in the observation of mind in the mind diligent with clear understanding mindful having abandoned every craving every distaste for life
he remains established in the observation of the objects of mind diligent with clear understanding mindful having abandoned every craving and every distaste for this life
characteristics of this text is repetitious it it's rip those a lot of repetition
it's almost like these are things that you can memorize their kind of like montrose but the other thing about the repetition in this first section is that he saying that we treat
all of the all of the aspects of ourselves in the same way
we know we don't give any special treatment any aspect of ourselves whether we're thinking about mindfulness of the body of the feelings of the mind of the object of mind all of these are treated in the same way
and this is really important because you'll also notice
as the sutra sutra goes on he spends a tremendous amount of detail in the first discussion of of up
i'm observing the body was in the body is a tremendous amount of detail and he doesn't spend the same amount of detail when he starts talking about feelings or the mind because he's telling us these are the methods that were going to use this is the way we approach these things
so in each of the next chapters in the in this sutra he asked the same question how does a practitioner remain established in each of us for areas
so in discussing mindfulness of body he starts by the practice practice of focusing on breast promote awareness and stability

he gives two examples he goes to the forest to the foot of the tree to an empty room sits down cross legged in the lotus position holes his body straight and establish mindfulness in front of him he breathes in aware that he is
greeting in he breathes out aware that he's breathing out when he breathes and long breath he knows i'm breeding long breath
when he breathes out a long breath he knows i'm breeding out a long breath
when he breathes that a short breath he knows i am reading a short breaths when he breathes out a short breath he knows i'm breathing out
a short breath
many has a refrain he used as the following practice breathing in i'm aware of my whole body breathing out i'm aware of my whole body and then breathing and i calm my body breathing out i count my body
so the first part of this he gives us the instruction of how we use breath
with our body

and after that first part he's he has it's a paragraph that he repeats nineteen times in this sutra
so it must be important to pay attention to
so after he talks about breathing in i call my body breathing out i call my body he says this is how a practitioner observes the body in the body he observes the body from within or from without
from both within and without
he observes the process of coming to be in the body where the process of dissolution in the body for both the process of coming to be and the process of guess solution or he is mindful of the fact there is the body here until understanding and full awareness come about he made
haynes the observation free not caught up in worldly affairs this is how to practice observation of the body in the body holy because
so that particular sentence that he
ah that particular paragraph that he repeats nineteen times has has four aspects in it ah that are worth looking at
ah
the first one is
contemplating our experience in turner internally and externally and both
so what does that mean
part of it means up not only watching the breath or what's inside the body ah but watching the body and space for example he says when a practitioner walks he's aware i'm walking when he's standing use a where i'm standing
when he's sitting he's aware i'm sitting
if he's going backward or forward he knows which way
he has full awareness of each action
so they're the body the body is looked at as and a form in the world acting in the world and needs to be paid attention to
and we need to be we need to watch the body in motion as well as the body and meditation so he's really talking more he's talking about the body
in this meditation on the body and instruction of meditating on the body in the body internally or externally he's really talking about taking this taking this practice making this really a practice this body awareness practice
the other thing he brings up in this same way of
oh internal and external is the matter of detail and this is this first
this first section of the of the sutra is really
filled with detail that maybe you don't want to read it's not necessarily pleasant detail but it's detail he's kind of giving us the whole picture so he starts with a paragraph just introducing what we know ah many of us know as a practice a body scan but
scan is often used as a separate practice is used in mindfulness based stress reduction and is a very popular
a practice and but positive tradition we actually don't use this is a practice instead although some of us ah when we talked to people about meditating we talk about noticing parts of your body but not in this systematic way so this is what the buddhist says
further the practitioner meditates on his very very own body from the soles of feet upwards and then from the hair to the top of the head downwards by the contained inside the skin and full of all the impurities which belong to their body here is the hair of the head and hairs on the body the nail
cause teeth skin flesh sinews bones bone marrow kidneys heart liver diaphragm spleen lungs intestines bowels x
merriment bile phlegm pus or blood sweat
fat tears greece saliva mucus synovial fluid
fluid
he says
without saying
the body in this way we can know the body
and he repeats this he repeats his phrase this is our practitioner remains established in the observation of the body with the body
then it gets as again in whatever position nobody happens to be
notice the elements that constitute the body in this body as earth element water element fire element air element
always there is a body here
so he said it's not talking the niceties anymore he's he's letting us know that this is hard practice this is not easy practice this is not just looking at the surface or a feel-good oh i feel so good when when i hear feel the breath go in and out he's saying no that's not including everything in
glued everything systematically suggesting systematically include everything
and then i have to say i have to do this because oh
because i was a doctor and doctors do this
i just can't resist reading about his comparisons that he he wants us to see everything he wants us to know every everything the good the bad and the ugly about everything so further the practitioner compares his own body with a corpse which he imagines he sees thrown into a charnel ground
pros
eaten by hawks vultures and jackals and infested with maggots and worms
this body of mine is this of the same nature it will end up the same way
there is no way i can avoid that state
and later on he says compare your body with a course
it's just as skeleton with a little flesh and blood sticking to it the bones are held together by ligaments he observes this body of mine is the same nature
and he says again further
compare your body with the corpse
it is just a skeleton now
there's no flesh but it smeared by a little blood and bones and held together by ligaments
so he takes that he takes us to this place of observation of this isn't just some feel good thing this stuff is hard work you sit down there and you do this hard meditation and you're a new in and to to free yourself
to free yourself from ah
attachment
to understand impermanence to understand no self you gotta get to the bottom of it you can't be afraid even that it was interesting i i really when i first read this years ago i i just i couldn't imagine people being sent to the charnel grounds to
observe and i had this idea the that if you that that he wanted everybody to go to the charnel grounds and interestingly as a medical student we all had a cadaver in those days people don't do that anymore some people you can i understand you can request a cadaver but when i went to medical school
the cadaver was a rite of passage and we had a number of us assigned to a body and we dissected that body for a semester and and the feeling was that if we were going to be doctors and isn't the buddha a doctor after all isn't a buddha a doctor of medicine
giver you have to understand the nitty gritty of how it works and when i was in india a few years a number of years ago i mean i thought charnel grounds were some foreign thing you had to go get it but in india there are a lot of charnel grounds and because speakers they cremate everyone in a half ceremonies and they have
these charnel grounds and
i remember to seen one
on the banks of the ganges and there were piles of wood and bodies and would shrouded and then some of them had people around them and some of them were having ceremonies oh and i thought well this is this is not some far and thing so when the buddha was talking about the charnel grounds he was talking about something that
as an experience that actually people people had
but that was the point to me of this is that
he really is saying this is hard work right and in this if you want to learn about impermanence
ah which is ah which is our core of our of our teaching you have to really be able to look at impermanence you have to look at in the i even when it's not even when it's not dumb not not pleasant
you have to you have to just be and use the same mindfulness the same breathing out and breeding in the same sentence that he repeats over over and over again
this is our practitioner remains established in the observation of the body in the body observation of the body from within and from without from both within and without he remains established in the observation of the process of the coming to be in the body where the process of dissolution of the body or both the process
s of coming to be the process of dissolution or his mindful of the fact there was a body here
so this is the seems to he's kind of repeating this is saying i really need those folks i'm not i'm not giving you a light lightweight version of it
so the other thing that that he that comes from the way he keeps on repeating the same phrase is the idea of moment to moment
moment to moment so when he talks of have any when he talks of of of things he he's talking moment to moment
so what he says for example whenever a moreover when a practitioner walks he's aware of i am walking when he standing is where i'm standing when he's sitting i'm sitting
when he's going forward i'm going forward when he bet when i bend he knows he bends he just says benz where he says forward backward full awareness in each moment so that's the third aspect of working with
oh a mindfulness to the body and there's a kind of phenomena that of that he does that is done a lot in new persona which is kind of witches is as a name for it which is called a technique of mental noting
it uses a word or short phrase to acknowledge what is arising
and so a mental note can be away the like happy sad or it out thinking heaviness restlessness it's just noting what's going on in that moment and noting and noting it actually gives it some
some some some
ah
some way that it makes an impact
just by noting it in your mind that means you got it you've got you've got each moment by naming by noting each moment this isn't something you can walk around doing obviously but you can do it know when i was sitting here wondering you know before it for lunch i was doing that i was so
saying
funny feeling stomach
feed on floor feet pictures thought oh naming these things and it kept me in my body and it kept my body rooted
so the force aspect of that paragraph that he keeps on repeating over and over again
is not clinging

it says there is a body here until understanding at full awareness come about he maintains the observation free not caught up in worldly consideration so he's telling us
that
that we cannot claim when we please moment to moment noting this awareness of impermanence we don't get caught up in any other things that come up with us we just let them go which is where instruction is for sauce and right saw come let them go
feelings come let them go
so then he goes on
to talk about
feelings
and the two sections on feelings are pretty much i know or have the same form and the same way that he deals with both which is really interesting thoughts and feelings so he says for example when talking about feelings
whenever the practitioner has a pleasant feeling he's aware i'm experiencing a pleasant feeling whenever he has a painful feeling he's aware i'm experiencing a painful feeling
whenever he experiences a feeling that is neither pleasant nor painful he's aware i'm a feeling a neutral feeling i'm experienced a neutral feeling when he experienced a pleasant feeling based in the body he's aware i'm experiencing a pleasant feeling based in the body
same thing when i'm experiencing a pleasant feeling been tasted the mind is aware i'm experienced a pleasant feeling based in the mind when he experiences
painful feeling based in the body i'm experienced that he's in the body i'm experienced a painful feeling based in the mind when he experienced as a neutral feeling based to the body he's aware and experiencing a neutral feeling based in the body when experiences induced neutral feeling based in the mind he's aware i'm experience and nutr
feeling
and then he repeats the paragraph again
and with regarding
observations of the mind and mind
he does the same thing
when his mind as desiring the practitioner is aware my mind as desiring when his mind is not desiring he's aware my mind is not desiring when he's hating he's aware his heating
and then he repeats his paragraph this is our practitioner remains established in the observation of mind observation of the mind from within and from without
he remains established in the observation of the process of coming to be in the mind where the process of dissolution in the mind or both the process of coming to be and dissolution or he said mindful of the fact
there their mind there until understanding the full awareness come about
he remains established in the observation free not caught up in any world beaters
so he's basically ah top talking about
in one and one of these is that fit that feelings can be a positive negative or neutral which we have all been listening about during this practice spirited and he sang treat them all the same
that's the work treat them all the same and don't abide in them
recognize them recognize they're coming and going recognizing their impermanence noting the moment to moment letting them go moment to moment
so section section five
i'm is a little bit different and i don't have a lot of time so i will
will not talk about it a lot mainly because if this is the one that's different and a little bit foreign to us
because if it went when he talks about ah
mindfulness of objects of the minds
it really includes everything form feelings perceptions and how we process them in the section is different because were struck were instructed to focus on specific factors like the five hindrances for the seven factors of enlightenment and the four noble truths

this is how the practitioner remains established in the observation of the objects of the mind in the mind with regard to the five aggregates of clinging observation of the objects of mind from within or without
for observation of the objects of mind for both within and without he's he says the same paragraph or and regarding all of these repeats that same paragraph over the over and over again
but lets the little bit different
is he then says he is aware of the eyes aware of the form and he is aware of the internal formations which are produced independence on these two things he's aware of the birth of a new internal formation and as aware of abandoning and already produced internal formation and he is aware way
when and already abandoned internal formation will not rise again
so this is where it is a little bit different
for us
colbert different
generally we instruct people to just pay attention to whatever arises notice associations but not look for particular objects or circumstances and i feel a certain tension here
there's a tension here but between simply simply being aware of how an object impacts mind or mind consciousness and why it is so
because it takes us
a little bit from awareness of association to possibly attributing cause and effect and then there's the danger that we might believe it
so and as then sooner had we had a we practices
and in a way he suggesting that if i see
if i begin to see that any thing that comes to my mind any formation that arises in my mind
comes through my consciousness it comes through my senses my feelings my perceptions
it comes from my information from my sense conscious for my ah ego consciousness ah it comes from my storehouse consciousness and all of that helps to form than a mental formation of what's going on
so
he's telling us that we need to be doing that that we need to be seeing that the thus that that's also part of what we're seen which means it's a challenge to whole that
it's a challenge to hold all of those moments that were letting working so hard to haven't let go of all of those observations of of non-self and impermanence that we see if we pay attention and also
to see was under nice to see this whole world we create is a world that we create and how we created how we create our moment or how we create our points of view moment to moment
and then when we do see the how under nice then we have some insight
we have insight we we know how it happened and we can work with it in that way twenty that's what this last chapter is asking but it's a little bit different from what we ordinarily talk about so interested with people's think about that ah
so adjust to ah
just to finish
what does the things that techno house says he says that i'm very much in this new book that he wrote he thinks these are so important
oh and he thinks that his monks should keep this sutra under their pillows and breed sometimes he tells them to read it every day sometimes he says they should read it three times a day so he sees this really is a really the very heart of from of the practice that he shares in his or in his saga
the other the other point i wanted to make the last one is just that when we use this kind of repetition when we look at this even that even though i for example i thought not maybe i should read so much but getting the sense of the repetition getting the sense of the language it comes
into us it becomes part of our bodies we embody so it builds a kind of momentum in ourselves we remember we remember remember pay attention remember breeze remember where my feet remember remember and and notice notice
it kind of does that practice does that with us and it supports our practice so oh
i'm interested to
see what other people have to say about that
okay so it's time for q and a please raise your digital hand you'll find it in the reactions box or in the participants boy box
or you can send me a message in the chat
john would you like to unmute yourself and ask your question
thank you so much for your ah
i haven't participated in the practice periods or maybe of takes a little bit boop i'm comparing what you're saying worked on i think it's done more on the engine roshi side where the doctor lot about from
dharma and the buddhist psychology
can i'm thinking about i bring word says there's sort of box and adjoining and terms of the phenomenon of psychic stuff and are thinking all of this naming and noting is a little bit like doing manually when the mind must be doing automatically in the name and form coming to each other the winner would think about that either
that's true i think i think the are ah
the navy has set his secondary because our our our consciousness is picking up every all of our experience that's how we divert that's how we lay the seeds so is happening this is about made it make it paying attention to that it's happening the if you miss something your body isn't gonna visit your body's gonna feel
youll it your mind to be you know it'll get in that in the back of your mind and it'll come to haunt you if it's disturbing so if you don't know if you don't pick it up in the real in real time
it'll come it'll it it'll be something that might show up again that you'll have to deal with so better to better take pick it up in real time

shalimar would you like to ask your question please
morning
according i am
will thank you for it
for the fire ah this this affirmation that been some for me right on time because i i today has been like a horrible day kind of right
three and in the on
i am
you know our was to be present when i meditate and i i tend to ah wanna drop off to sleep and so to be present for me it's really not to close my eyes but to keep my eye
eyes wide open but all the information about awareness and in in a naming parts of the body it seems like a lot to do when arm
with when you know i i've been told that that to have a purpose ah when we sit don't go to the mat with objectives and can outcomes and and so i'm not hearing that this morning so i'm just wondering
my question is at what point do i get to meditate and mailed another question is what is meditation and i pick up on a good but wilkinson and i really want to tell who died in two
your top this morning and i wanna thank you i don't feel so bad now
i realized i feel like dislike this morning has been right on time on based on
the information that you give him so i totally appreciate that in a night and hopefully the name of the book is the track so i can write that down i will give it up with marybeth it's transformation and healing transformation and hill and thank you so very much strength
i landed squarely
i think you can know
are told we are told to you know in our meditation instruction as if it's gonna be an easy
sit down just take a breath must pay attention to your breath that's great you know our and oh of for feeling comes
and he get anything comes just let it go that's that can be the way we are instructed
ah but that isn't really particularly that isn't sojourn wrote is so sojourn bro she's way so general she would say note noted or acknowledge the feeling it's not you don't throw the feeling way before you get it in other words what is this ok feeling
you know what is this pleasant feeling then it goes then you say next feeling because there's always another feeling right so one of the things we we do or it but we were instructed by our teacher here so did roshi would be you know if you feel unsettled and sit in meditation he's
said which was kind of a body scan many body scan and right give you some sauce and instruction you know or where are your feet how are your knees is your back straight
does your curvature of your spine the way it's supposed to be how does your mudra how are your hands you feel your hands and you don't say it you don't necessarily have to say those were you can say hands feet back you know that puts you in your back so you can feel it
when my experience was when i was feeling unsettled getting ready i was i will i really wasn't in my body and so the minute i said where my feet i started a process of getting myself
oh totally prison
and that's and it it works you know it's amazing i'm i live we're doing body scan oh body scan is used often in 'em
in stress stress reduction programs or pain management programs because if for example when you're sitting have a terrible problem in your knee senior your hall sitting become journey but if you're mindful of your whole body there's a lot more space for your d and so when you do a body scan it's a
amazing how you can actually feel these parts of your body you didn't even know you know i can feel i actually learned i can feel the almighty each toe you know i can actually feel each toe on each foot know you can you can actually get your awareness to the fact that you're paying attention and your i i can feel how are my fingers doing
it doesn't really matter what part of the body you choose
you don't have to go to the slam and the bile like up in the bedroom suggests me
he was really suggesting up a pretty gritty practice which i think maybe if you're a you know if you're so inclined but think we'd we usually use it we usually use it the way we can use it
but the main thing is it keeps us right in our bodies right in this moment
thank you
hassan would like to ask a question
well i should ask question but i actually wanted on to come i don't play
i'm
i picked that there's any better way agenda we can look at and use the fourth foundational mindfulness
which is sometimes framed as mindfulness of the of the dharmas are mindfulness of the of via mental objects made dharmas are metal object it actually in the text texted it's outlying these his dorm dormice systems yes and those are
this is in contradiction i think to up to what has become our contemporary understanding of mindfulness as bear awareness or were just see it what what did not harm says is that mindfulness must be engaged
once there is seeing it must be acting otherwise what what is the use of see estimate be
the ford foundation i i look at them as lenses through which we look at things ah that were literally we are actively placing lenses in front of her eyes so we can see things differently
til we can see things are not necessarily in our habitual way but posts according to a vow and all of those systems the drive system so that he did the buddha names or oh
they're not just ways of looking at things they are also be pointed towards changing ourselves to is changing our minds and that's the part of mindfulness that seems to have gone missing i think in the contemporary in a contemporary world
the to that fiddle with know
what i was talking about are trying to say something like that with the with the last last one it it has asking us to go beyond the formula that he laid out for all the others like this formula this is the formula but if you'd but he doesn't want us to apply the same formula to the fifth he y
wants us he wants us to actually get something out of it that we use yeah so you ruined it for such as far into what the way that most of up you know most of us have been necessarily taught yeah i mean it's a whole cycle and you the the end that that fourth foundation
is very important and the other three give you a grounding for being able to do the for mean that's really where the insight comes
and i think wish we shortchange the insight
ah sometimes
thank you thank you

i like to ask a question
yeah
thanks for your talk jerry
well i find this kind of practice to be challenging and meditate while i'm meditating on the cushion
i'm wondering what you'd have to say about when an autumn cushion and were cut are cut from the rest of our lives during busy things working conversing from making decisions and theory that could lead follow up to an island was just talking about a twinge of action
well met he is a when he talks about this this is think this these practices he talks about them as if we're in motion to and he says internal and external so he's saying that basically
oh that we'd be mindful and this is a big thing for surgeon that we actually treat everything mindfully everything in our life mindfully if you ever watched sojourn kind of handle a teacup or poor tea or anything right he was just meticulous about taking i think the way he took
off his robe the way he folded it that him so his east taught he's encouraged us to kind of bring this this mind of paying attention and being present every moment to whatever and so on heat that any and in this assisting of you're walking know you're walking if your bendy
ah i mean if you're if you know you're having an experience or a feeling because of something that's been sent to you you pay attention you know you say
pleasant unpleasant and bridgeville and not necessarily that but you can do note it and you don't
clutch it and do some you don't you hold it the way you would hold anything else rather than get caught in the kind of things that we might have a tendency to get caught him but i was finding that i was easier for me to be minds i found myself very comforted during the pandemic with doing
simple chores repeatedly every morning in a certain way
so i would take the dog
walk down turn the alarm off
go over turn a certain light switch on switch on the coffee go in another room and put the heat up you know i had as i had is like a ritual that i did and it was very comforting and an i and i was very aware you know
turn the light on
alarm off coffee on and it actually it meant that i didn't spillman as many things you know i kind of forget as many things you know if i had to bring the sweetener to the coffee or the where the milk or whenever i was just saying okay milk for coffee and it was amazing i just can't live
like that all the time but it was a very interesting practice which i did during the pandemic com which i found very useful so i think it's they are useful in our daily life especially if you notice yourself being torn around and
getting caught an unprepared or you know side latinos being sideswiped or whatever they call it you know all of a sudden you
if you don't pay attention to things that are getting to you during the day go get to you another way that slips or with somebody was talking about in of getting it is gonna get if you don't you don't pay attention to it you
you will pay attention to it at some point
thank you
this will be the final question
blake asks of jerry wonderful talk could you explain the refrain the body within the body

ah it's going of it what what it is is it's it's not it's going into the body
and knowing the bug
naming the body and paying attention to the body every moment
so there's a body floating about
and incited are all kinds of parts all kinds of feelings all kinds of thoughts but it worked if we were just just paying attention to the body within the body were paying attention to what the body does how the body moves how the body works inside that's what he's talking about really have to pay attention to what's
going on here we have to know this body in so