Here I'm speaking about, we start out not with who, we start out with what. With the stuff of us. and pretty soon we have what plus or stuff plus and this is an interesting territory and when you begin to say bring attention to the parts of the body and to your aware energy. I'd like to see if I can get that in the dictionary. Awareness. It's kind of hard to say, but you can get used to it. Okay, you begin to feel awareness. There's something actually, there's a little different stuff plus here. You can begin to feel the heat or something here.

[01:17]

But you can begin to feel a tingling here. Yeah, and what you're beginning to do through the first foundation of mindfulness then, you're beginning to identify the chakras from inside. No, we don't teach them so explicitly as you know in Zen. But we expect them to be discovered through the first foundation of mindfulness. Aber wir verlangen oder erwarten, dass diese durch die Übung der ersten Grundlage der Achtsamkeit entdeckt werden.

[02:32]

Dass sie sie anfangen zu spüren. Als etwas anderes als andere Teile des Körpers. Beinahe jeder Teil des Körpers kann dieses Gefühl haben. But after a while, though it doesn't happen in the first foundation, they begin to be organized. You feel them as a pattern in the body. Okay, so now what do you do? Now you have a body. You have a body. You are a body. There is a body. I don't know how to say it. Okay. Like Dogen wouldn't say, prior to Dogen they said you have a Buddha nature.

[03:39]

Dogen wouldn't say that. He said you are Buddha nature. So there's a body. And it has an articulation. Defined. It has a form. And it has a subtle form. You feel something a little different now. Your hand is the shape of a hand. But you feel something like you're almost holding something in your hand.

[04:43]

And you feel your shape of your chest, but it's almost like you feel something here. And the Buddhas are always shown with this bump on the head. This isn't just a style, some kind of iconographical style. You begin to experience your head differently. So if you really establish yourself in the first foundation of mindfulness, in awareness but not consciousness if you're not thinking about things you can start feeling this subtle shape of the body the visible shape of the body and the subtle shape of the body

[05:53]

Okay. Now that here we are at the edge, the border of where mind or mental formations come in. And we could maybe call this stuff plus. Maybe we could call it presence. Sorry, this stuff plus, is this presence? Yeah, we could call the stuff plus the presence of the hand. Okay, then what happens? You're walking around in the world. What's present? Likes and dislikes. I'd like to walk this way or I'd like to walk that way. It's perfectly natural.

[07:30]

This is a very, in a way, pure place. I like it that I think it was Emerson had written over his door, wind. That would be the purest form of likes and dislikes. Why did you go out and lie in the grass today? Oh, on a whim. Where did the whim come from, a yellow buttercup? Okay. Now we can start looking at likes and dislikes. from the point of view of non-graspable feeling or from the experience of like, dislike and neither.

[08:48]

So this foundation of mindfulness is to really notice this territory of likes and dislikes. when something is more toward like or more toward dislike or maybe sort of neutral you don't care one way or the other or maybe some things you neither like nor dislike they're just there So this is a territory you start to be mindful of. This is the territory of moods. Of the subtle colorings. Today everything was bright.

[10:11]

But then the other day everything was a little gray. Well, there's so many gradations. These aren't yet exactly fully formed emotions and things. Das sind noch nicht vollkommen ausgebildete Emotionen. This is the border between this subtle presence. Das ist so die Grenze zwischen dieser subtilen Präsenzgegenwärtigkeit. Stuff plus. Materie plus. Before mental formations come in. Noch bevor diese mentalen Formierungen noch hereinkommen. And what are likes and dislikes? Was sind denn jetzt diese Vorzüge und Abneigungen? Da ist etwas ganz Natürliches, Wunderbares. Aber das sind auch diese Wunden, Verletzungen des Ego. Der Zugang zu aller Art strengen so now the more you get into a habit of a pendulum of like or dislike so you swing from like to dislike and you swing right past neither or neutral

[11:40]

And you get so in the habit of I like it or I dislike it, you after a while hardly notice the world that falls into the category of neither like nor dislike. Dass ihr beinahe gar nicht mehr in der Lage seid, diese Welt des weder nochs oder des neutralens überhaupt wahrzunehmen. So now your study is to notice the way in which like and dislike can also be a wound. Jetzt lernt ihr zu bemerken wie diese And the way in which you sometimes can hardly notice anything except in terms of whether you rather like it or rather dislike it. And the practice of the second foundation of mindfulness is to get to know this very well

[12:59]

but to establish yourself in neither like nor dislike. To be able to look at the world without emotional coloring. You can bring in emotional coloring. And if you know neither, if you know neither like, the world of neither like nor dislike, but you only know like or dislike, if you only know like or dislike, if you know neither, you have a choice. But if you know only like or dislike, you have no choice, almost no choice. All your preferences, all the formations of consciousness

[14:13]

Your stomach gets sick because you've thought of a whole bunch of stuff. So this is really, this foundation of mindfulness is the stability of the mind itself. It rests on the awareness of the body. And all of the mental formations rest in a mind at base free of like and dislikes. So you see things with clarity of just as they are.

[15:33]

This is where you get the ability to see past likes and dislikes. To see past and through mental formations. And to know whether a feeling arises from the body, from perception or from memory. If a feeling, a mood, arises from memory, a feeling or what? A mood. It's much more accessible to memory. If it arises from memory, then it's accessible to all the associations, memory, likes and dislikes.

[16:45]

If it arises from a perception, it's more stable. If it arises from a yellow buttercup flower, It might be more stable. If it arises from the body, it's even more stable. If it arises from the suchness or awareness of the body, from the presence, the stuff plus of the body, then it's more stable. This is the study of the second foundation of mindfulness. Okay, thank you very much. Thank you.

[18:30]

Oh, my God. I have a personal secret.

[20:35]

Ah. She's trying to tell us she's not a kangaroo. What are you going to let me out of this pack? I said to Gerald when I came downstairs just now, aren't you sorry for me having to give all these lectures.

[22:10]

I hope you're sorry for me. How can I talk about the Dharma so much? Yeah. Yeah. But each time I have to speak about it, I think I... I can barely approach this wondrous dharma. And I have to do my best to bring the dharma into your appreciation. So, you know, there's this question.

[23:15]

Do you want to keep trying? I don't know. Give it a little bit more. Give it a little more. Okay. Otherwise, we have our backup here. She might go to sleep in one minute. Okay. Who's a professional mother as well. Yes. Okay. Okay. Yeah, so of course now I want to speak about the third foundation of mindfulness. And here I think we can see that these wonderful, wondrous foundations of mindfulness, which would be sufficient study for a lifetime, are an answer to the question, how does the eye see the eye? How does the mind see the mind? Now, when you look at a teaching, it's useful to look at, let's say, a past teaching.

[24:50]

But to any teaching, there's a dynamic to the teaching that makes it work. So let me speak about the dynamic of this teaching. If you get it muddled, teaching as a path doesn't work very well. Simple mindfulness, it's great. Nothing wrong with attentiveness or alertness and so forth. And any culture would emphasize that. If you're a hunter, you have to be alert.

[25:58]

Okay, so what's the difference? What's this Buddhist alertness? This transformative alertness. Okay. An alertness or attentiveness which changes your point of contact with the world. Changes your point of contact with the world. And changes your point of contact with yourself. Okay, so let's look at the first foundation again. You're not simply bringing your attention to an object.

[27:02]

You know, you're walking, etc. Your activity. But I don't know how to... You're infusing your activity with mind. Yeah, it's more like I'm not looking at this stick. Or feeling the activity of the stick. You are feeling. I'm not just feeling, only feeling the activity. I'm pouring attention into the hands, into the whole event. And attention without thinking. Oh, you sort of put thinking to the side.

[28:03]

And just attend to things. Yeah, maybe attend to things which have no name. Yeah. Attend I translate by being. Attend can mean to be with, and attend can be to give attention to. Okay, so could you repeat the last three? To attend to things which have no name. Dass man Aufmerksamkeit den Dingen gibt, die keinen Namen haben. And in particular you're attending to and bringing attention to and being with each part of the body and so forth.

[29:08]

And what does that feel like? It feels like you know your body thoroughly through and through. And externally and internally. You feel you and the world are the same stuff. You don't have much sense of inside and outside. Yeah, you feel it's all water or all the same stuff. And it passes right through you. As the air passes into you and out of you. And when you practice with the four elements, like the solidity, When you feel solidity, you also feel the solidity of the stones and the world and the trees.

[30:29]

And fluidity and so forth. Now this is also more or less... You know, I'm exaggerating a little bit, but not much. Or I'm not exaggerating, but when I say it in words, the words make it too strong, maybe. But you feel the world with your shoulders. And your cheekbones. Yeah. The sides of your body there. The activity of your legs. There's still thinking, observing and sense observing. But it's rooted in this... Physical awareness.

[31:50]

And this physical awareness, which also seems to absorb the world and you get, this is the Manjushri or wisdom, it absorbs the world and turns everything inward. The Manjushri aspect. It pulls everything inside? Yeah. Zazen means absorption. You feel absorbed as if the whole world becomes solidly you. So the establishment, development of the first foundation of mindfulness It's also the basis for deep, absorptive zazen.

[33:01]

Where we have things like sit like a tree stump or sit like a rock. And often, you know, they don't say usually the image is not a tree trunk. It's a tree stump. It's like all this up here has been kind of just... Okay. And here we have this sense of visceral continuity too. So I have to ask a question. Visceral is feeling, bodily feeling.

[34:02]

I think your example of it yesterday was good. Okay. She told me after the lecture that while she was translating my speaking about visceral continuity she was translating from the feeling of riding a horse uphill. where you feel the whole horse going in a field. Up the field, you can feel all the energy of the horse in your body. Isn't that what you said, something like that? So, yeah, I think she's right. It's some feeling like that. Yeah. The rider's gone to sleep now.

[35:10]

The jockey's here. The jockey. Jockeys are supposed to be small. Okay, so that's Getting that it's attention and mind that infuse the body is, we can say, part of the dynamic of this teaching. Getting the sense how intention infuses the body to attention and mind. And then to see, but it's not just, it's not dead wood. Yeah, there's still some presence. Now we can call that essence of mind.

[36:26]

I don't know, what shall we call it? Pure mind or essence of mind. Something that arises from the body or is part of the body, inseparable from the body. A presence that's not yet thinking. Now if we imagine likes and dislikes instead of as a pendulum But now as a V. So when you have likes and dislikes, when your mind is, when mental activity is caught in likes and dislikes, the V that squeezes out the subtle body.

[37:43]

It pinches out. It pinches out, squeezes out essence of mind or pure mind. And you can't feel essence of mind anymore. Like and dislike is an example of gross mind. And gross mind simply can't perceive subtle mind. And then this V of likes and dislikes opens you up to memory, consciousness, and often afflictions. Okay, now as you...

[38:43]

Okay, so the second foundation of mindfulness, you're without knowing... Okay, the second foundation of mindfulness... Yeah, you simply are practicing noticing when you like something, when you dislike something. And you're noticing when it's not marked by either like or dislike. And you're noticing what kind of consciousness feeling is there when it's neither like nor dislike. At this level, attention and acceptance are virtually the same thing. And on this level acceptance and attention are almost the same.

[40:28]

So when you're bringing attention to the body in the first foundation, You're simultaneously accepting the body. Noticing, accepting, etc. Now, so you already have this habit from the first foundation of mindfulness. So the more you bring accepting attention to things, sometimes, you know, it's called bare seeing, bare looking, etc. Bare noticing. You're getting free of this likes and dislikes pendulum.

[41:45]

Eventually, you more and more, as your first response, initial response, is free of likes and dislikes. Free of personalizing things. And you can work with just this or something like that. Just this, just this. Or thisness. And then you're very close to thusness. So your thusness or the suchness of things is knowing free of likes and dislikes.

[42:59]

And what alchemically arises from this? Becoming quite free of likes and dislikes as the basis of noticing. Bringing so-called bare attention. Or accepting attention. And here you can also work with yes or welcome. Is that right? You begin to find appreciative knowing.

[44:02]

Caring. Pleasurable interest. A pleasurable interest or appreciative knowing that's not the same as like and dislike. What's the second one? Pleasurable knowing. Or a pleasurable interest or appreciative knowing. Yeah, so I see these grasses around their little pond out there.

[45:04]

I don't have the feeling of either liking or disliking. And neither liking or disliking, I feel a kind of appreciation of the grass. Some kind of empathetic joy or joy arises. So strangely, getting past this pattern of likes and dislikes, which reinforces the self, The small self. You find yourself free of likes and dislikes, but involved in a kind of pleasurable knowing all the time.

[46:13]

And this is very specifically what characterizes the knowing of a Buddha or a Bodhisattva. So this second step Second foundation of mindfulness opens you to knowing essence of mind, opens you to this appreciative knowing, this I can't think of the word.

[47:25]

Anyway, just I'll say empathetic joy. Yeah, is actually. Now you're experiencing modes of mind. modes of feeling, in which we can say are expressions of Buddha nature. Likes and dislikes are expressions of self. The structure of Buddha-nature, the qualities of Buddha-nature are built in, are developed through appreciative knowing. Yeah.

[48:33]

To move into the world, to move toward the world. To unfold this attentive awareness. And this is the avalokiteshvara, the compassionate aspect. So now we have the second stage of the path of the foundations of mindfulness. Which lets us move actually into the third foundation of mindfulness.

[49:35]

Which is to observe mental formations. with appreciative acceptance from the field of mindfulness from the energy of mindfulness from the field of aware energy and so you can actually now look at the more and more be able to look at or know mental formations with a certain detachment

[50:36]

of mind within mind. So it's not that you're separate from. Yeah, there's a word in Japanese which means detached yet not separate from. This is the eye seeing the eye. The mind seeing the mind. This is quite an accomplishment, actually, for the mind to observe the mind as mind.

[51:50]

So you see the mind with the mind as mind? Yes. So here in this third foundation of mindfulness one of its characteristics is you experience the mind knowing the mind. And you know and feel this is my present state. So say you're angry. You don't say, oh, this anger is not me. Yeah, you might say, I don't like it, you know. Or it's so unusual for me to be angry. But even so, you say, at this present moment, this anger is me, or whatever me is.

[53:09]

I'm accepting my present state as anger. So you notice whatever it is. There are various ways to notice. Is this a state of mind characterized by desire? Or is it free from desire? Is it characterized by distraction or freedom from distraction? Is it characterized by distraction or is it free of distraction? Is it very distracted or only a little distracted? Is it characterized by delusion or is it free of delusion?

[54:13]

Is it characterized by deception or free of deception? So, and then you can look more deeply, what would be a mind free of delusion? It would be a mind aware of cause and effect. Aware? Aware of cause and effect. Yeah, and aware of And aware of the absence of permanence. So what is the deluded mind? A deluded mind is a mind which has some implicit sense of permanence or wanting permanence.

[55:27]

A mind that doesn't feel And participate in how each moment is changing. And a mind that doesn't feel clear cause and effect. What's appeared, how it's appeared, and so forth. what its connection is. And you know when you can't feel the cause, oh, this mind has arisen, I don't know the cause. So not knowing the cause is also... In other words, it's characterized by knowing the cause.

[56:32]

It's also characterized by knowing when you don't know the cause. And it's not a mind that makes spurious connections. Spurious? Spurious means artificial connections. In other words, you don't automatically start making connections. You make a connection when you can really see the cause. So each state of mind, each mode of mind, can be observed with clear comprehension and established in clear comprehension when you have established the mindfulness of the body and of feelings.

[57:37]

So it's again as simple as, oh, now I feel aggressive. Or angry. And you just notice, I comprehend, I feel angry. This anger is me. Or not me, this is my present state. Now my present state is more angry. Or my present state is deluded. I don't like this present state. It's not mine. I don't belong to it. Somebody put it on me. That's delusion.

[59:00]

And you can look at sorrow this way. Or fear. Or happiness. Friendliness, joy. All modes of mind can be looked at this way. And they can be looked at as whether they're wholesome or unwholesome. We can say very simply, if you're sleepy and you haven't had much sleep, sleeping is a wholesome state of mind. If you're sleeping all day to avoid a problem, this is an unwholesome state of mind. So in such a simple thing you notice, ah, this is a mind free of anger.

[60:10]

Or this is a mind wholesome or unwholesome, etc. Or this is a mind wholesome or unwholesome, etc. When you freely participate in your mind in this way, noticing what appears, And this is an important characteristic too of this practice.

[61:23]

And is to notice and trust first appearance. This is, I don't like me or the pronouns, but something like, you have to say something like, this is me. This present moment. So you're not thinking, I'd rather be somewhere else, I'm in a hurry or something. You give a little appreciative knowing and acceptance. to whatever appears. If anger appears, why? I have a moment of anger and irritation right now. I have a moment of love and appreciation right now.

[62:37]

Little seeds pop up. Thrown out by the Alaya Vishnana. And they're often much more momentary than thought processes. So you also develop at this time a mind of initial knowing. Initial is like it's... From like igniting, yes? Or is it from the big first? No, the initial means first.

[63:39]

The first, I mean, I didn't, I think Trompo Rinpoche wrote a book, First Thought, Best Thought. It's the same sense. I think that's enough of an introduction to the third foundation of mindfulness of noticing the formations of mind noticing mental formations as they first appear Accepting them, seeing them as one's own mind

[64:47]

Seeing them as one's present state, this is who I am right now. At the same time as seeing them from the field of mindfulness, Which is rooted in essence of mind. And when you observe from the field of mindfulness, you're merging the mental formation with the field of mindfulness. So to observe anger with the field of mindfulness is already a process of transforming it. It gets merged with, touched by, the field of mindfulness, rooted in, which is rooted in the essence of mind, which is rooted in, which is the transformative qualities of Buddha mind.

[66:22]

So you can see why the Buddha said in seven years or seven days this practice can lead to the full realization of Buddhahood. Buddhahood. So I can only wish you good luck. And goodbye. Aum [...]

[67:36]

Where did you come from? [...] Jai Jai Nibbānava Yāpūsāhyādmānava Nīyāyāyārkata-kathāshī

[69:25]

I believe I've told them that if they love Morgan O'Connor that much, it's the only moment for us in the world to try past the same thing. Now that I can see and I know [...] I hope you don't mind our experiment of seeing if we can, if Marie-Louise can translate with the baby. But Marie-Louise is trying to find out if she can go on to some extent with her normal life and still have a baby.

[71:03]

She's lucky she doesn't have twins. Yes. Yeah, I thought maybe I could say something about this ceremony also we're having on Monday, Pfingsten. We had an opening ceremony of the Buddha when we first got it. But now that we've restored it and put it back on the altar, restored it to the altar, It's natural to have another opening eye ceremony so he can look around again.

[72:18]

Now, this Buddha belongs to this Buddha. Now, that's in a more practical sense than I think you realize. Because at least traditionally this monastery or this practice center belongs to the Buddha that this Buddha belongs to. I believe that monks, Christian monks and Buddhist monks were the first to develop corporate law. Because until... Wait, wait, I have no idea what corporate law is. Yeah, that's right. Because... Until monks came along, all inheritance was through blood.

[73:30]

So they had to create a juristic identity. Which existed in use, but not in reality, in fact or something. Which existed only on paper, or something you can say. Yeah. So it was thought that if you made a gift to a monastery, you were usually making a gift to the Buddha. Yeah. And most gifts, the so-called seven precious things, you know, and the monastery itself, were thought to be owned by the Buddha, but not the Sangha. So the Sangha couldn't get together and say, hey, this is a valuable piece of real estate in Kyoto, let's divide it, sell it and divide up the money.

[75:07]

So, no, it belongs to the Buddha, so the Sangha doesn't own it. So in that sense, the gold leaf on the Buddha, the Buddha and this place belongs to this statue. So we're opening the eye of the owner. So you can see what's going on around here. Anyway, and so the whole place is involved with the ceremony, not just the statue. So it's an opening of the monastery then as well. So we should use such a ceremony to kind of Clean up everything, repair things and so forth.

[76:22]

And then decorate the building in its best party dress. So, you know, and have a little fun doing it. Yeah. So that's what the ceremony is on Monday. Why I appreciate your trying to take care of the whole building, these work periods. Now, several people mentioned to me that they had trouble with yesterday's lecture, Teisho.

[77:24]

Now, one of the persons was the translator who had a hard time translating it. So since several other people mentioned it to me too, maybe I should try to make clearer what I said yesterday. Because I felt yesterday that I was as clear as I could be. So it's always interesting to me to find out I wasn't. So there must be some link, I think, some link somewhere that wasn't clear. So I'll try to go back and identify what might be one or two of the links that weren't clear.

[78:31]

Okay, so first of all, it should be clear, we've talked about it very often, that there's a distinction between emotion and feeling. Okay, so if I stroke Sophia's cheek, I hope that's a pleasurable feeling. If I scratch her cheek, she pulls away and it's probably an unpleasurable feeling. Now does this have something to do with her laya vijnana, her karmic consciousness or anything? No, it's more basic than that.

[79:49]

It's the presence or feeling that arises, that's part of the body itself. A presence or feeling that is aliveness. And that is developed and intensified through the first foundation of mindfulness. So you really feel the presence of the body. You feel it and other people feel it. Or perhaps they do.

[81:02]

When you really feel this, if you close your eyes like a blind person and walk through people, you can feel their presence. So this is not the same as anger. Und das ist nicht das gleiche wie Ärger oder Wut. Okay, let's make up another example. Jetzt machen wir noch ein Beispiel. Yeah, we have a compost bucket upstairs on our counter. Wir haben einen Kompostkübel oben auf unserer Küchentische. Mostly it doesn't smell too bad. Also normalerweise riecht er nicht übel. But sometimes it's quite putrid. Aber manchmal ist es sehr unangenehm. Yeah. Okay, but it doesn't make us mad. Yeah, it's just unpleasant. But if I took that and I dumped it in Gisela's flower bed and she came by, she might get angry.

[82:12]

Yeah. If you're going to compost my garden, let me know. So she'd smell the garbage and get mad. I mean, she might. Probably she's quite composed. But let's imagine she's a normal person and not an adept. So she gets mad. Where does that anger come from? From the Alaya Vishnana. From the karmic consciousness. But if we bring the baby down, say we bring the baby to the compost bucket, He goes, bleh.

[83:12]

But she... That's the same in German and English, huh? But she, uh... doesn't get angry. And we take her down to Gisela's garden, but she doesn't get angry. Okay, so we have to, by that kind of example, perhaps we can say, I think we can say, That the mind that gets angry and the mind that just notices are two different minds. And they can be experienced differently. One arises from the body. The other arises from mental associations.

[84:21]

So they can be experienced differently. If they couldn't be experienced differently, both arose from consciousness. If they both arose from consciousness, it would be hard to experience them differently. One is something like a fountain or an artesian well. And the other is like a hose. From the past. And all this dirty water is dumping in there. And all this clean water. It's something like that.

[85:22]

Of course, you can also experience them differently if you have some yogic practice. Because you can establish the field of mind as a separate mind from the objects of mind. With its own homeostasis and self-organizing processes. Okay. Okay, so you're smelling the garbage. And you realize it's in your garden. Und dann bemerkt ihr, dass der in eurem Garten liegt. Und dann sprüht der Oktopus des karmischen Bewusstseins schwarze Tinte in euren Geist.

[86:26]

Und ihr seid in diesem klaren Geist und dieses kommt da hinein. Und ziemlich schnell seid ihr dann sauer. But then you step back a little bit into the clear mind and, ah, it's just ink. So mindfulness is sort of like that. Through starting the path with the first foundation of mindfulness. You develop the experience of a mind that is not rooted in the Alaya Vijnana.

[87:32]

Now, I don't want to get into a discussion here of the many wide definitions of the Alaya Vijnana. which sometimes can mean Buddha nature itself. Let's just think of it as a storehouse consciousness of karmic associations. So through establishing the first foundation, you literally establish yourself in mindfulness. in the mind of mindfulness. Now, the opening to the mind of mindfulness of karmic consciousness is the mind of like and dislike.

[88:33]

That's why I have you an image, imagine a funnel. As soon as you have like and dislike, you create a funnel where karmic consciousness pours down into your mindfulness. So here I'm trying to speak about essence of mind. Or pure mind. And not just to have them some vague spiritual term or something. But something you can actually experience, be familiar with. Now, I like to speak about things you can experience. Through before enlightenment, through and after enlightenment, or through practice.

[90:15]

So I have to decide, if I think none of you really have the experience, I won't talk about it. So my effort to share the wonderful Dharma with you and in fact to discover the wonderful Dharma with you because I often don't know what I'm going to talk about until I get here. And I find the process I discover something. But still I discover if it's something we can both experience. Yeah. So I'm trying to speak about essence of mind as something that you can get a feeling for.

[91:20]

Like what Sophie already has a feeling for. Where does that feeling arise? Or this feeling? So if you can imagine that, yes, you can have that experience, of course. But what if you could also realize that you can have that feeling without it either being caught in the pleasurable or unpleasurable qualities of it? Like as I said yesterday, just enjoying the garden or the grass is blowing. And coming into a feeling of appreciative knowing.

[92:31]

First neutral or neither like nor dislike. And then that becomes appreciative knowing. And that's actually the root of equanimity. And this becomes then the root of even-mindedness, equal-mindedness toward each person. And this is the basis for developing love and compassion.

[93:35]

The love and compassion of the Bodhisattva. Or the mother and father. Or what is, I think, at the root of all love when there's not too much attachment involved. Which is deeper than attachment. The root of all love, which is deeper than attachment. So you can see how much of Buddha's teachings is rooted in these four flower pots. Now, is the Second foundation of mindfulness, any clearer now? Do you have some, anybody have some problem or is it, you'd like me to try to respond to?

[94:58]

It's all crystal clear. Crystal clear. Okay. All right. So then the third foundation of mindfulness is observing the objects of consciousness. The mental formations that arise in now the clarity of mindfulness. If you're identified with these mental formations, Self is here a mental formation.

[96:29]

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