..续本文上一页ocus, after completing the numbers, it is best to chant a little more. There is such a tradition in the Tibetan region: if one was not very focused when chanting, to make up for it, one chants several tens of thousands more afterwards.

　　Question: I know that teacher Khenpo is very interested in quantum mechanics. A few years ago I published a book Quantum Mechanics. While listening to Khenpo”s teachings on the Middle Way in my Bodhi Association group recently, I thought: after finishing the study of the Middle Way, I wish to add a chapter on “the relationship between quantum mechanics and Buddhism”. I am not sure whether it is in accord with the Dharma for a beginner like me to write this

　　 If I actually write it, would Khenpo have the time to examine and approve it for me, and correct the mistakes

　　Answer: I heard that Professor Wang has engaged in education for over forty years. To diligently and tirelessly teach and nurture others is really to be admired. A while ago, we had a county meeting on education. There was only one teacher there who has taught for more than 35 years. Therefore, it is truly rare to have teaching experience like yours. It is very necessary to create a commentary that combines the quantum mechanics you teach and the Middle Way teachings.

　　Although I am not an expert on quantum mechanics, I am very interested in it and have read many books. The view in these books fits very well with the Middle Way”s analysis of atoms. If you write a book on this, while I cannot say that I will be able to read it all in particularly fine detail, I will definitely be honored to devote myself to it.

　　I have always greatly admired scientific workers. If we can collaborate and in our limited lifespan, do a few things to benefit humanity, we should be able to benefit some future beings that have affinity with us. This should be our common goal!

　　(5) Question: I am a doctorate student at the Centre for Mind and Consciousness at Central China Normal University. Philosophy of mind is a branch of analytic philosophy; its main method is analysis. From a Buddhist perspective, this method should be a type of discriminating wisdom. But I once heard that Buddhism is a type of non-discriminating wisdom. What is the relationship between these two types of wisdom

　　Answer: Actually when we Buddhists are practicing, there are two types of states, one that is discriminating and one that is not. For example during sitting meditation, we first observe to see if our mind actually exists. Does it have colour, have shape, where does it abide

　　 We continually use the discriminating mind to analyse, and this is called analytic meditation, or insight meditation. Through this method, the mind is allowed to slowly quieten, like a sleeping child, eventually reaching a state of non-discrimination, and this is called calm-abiding meditation. Of course this state is completely different to actual sleep.

　　When we pursue any truth, using the discriminating mind to make assessments is necessary. Otherwise, if we abide in non-discrimination from the start, it can be very dangerous. Because we do not discriminate anything, do not think about the good or the bad, how is it any different to a slumber

　　 It would be difficult to distinguish the true from the false.

　　Therefore during practice, it is best to start with analytic meditation, then calm-abiding meditation. Your current mind that is in search of the truth may be a discriminating one, but this type of discriminating mind is very necessary. Only when you have reached the highest state of realization can you then abandon it. Just like we need to rely on a boat to cross a river, once we have crossed to the other shore, we do not need to keep carrying the boat on our back.

　　Regarding “form is itself emptiness, …

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