Maybe I see you at dinner too. Thank you for doing all the recording. That's really good help. Thank you for translating. You're welcome. Guten Morgen again. And thank you for being here again today. And the several new people too. As you might imagine, I have to find out what to speak with you about.

[01:41]

And since I want to speak with you about something that's useful, it's not always easy for me to know what's useful to you. Es ist nicht immer leicht für mich zu wissen, was für euch nützlich ist. Some of you are continuing practicers who I know pretty well. Einige von euch, die praktizieren schon seit einer Weile und deshalb kenne ich euch ziemlich gut. Or very well. Oder sogar sehr gut. And some of you are pretty new practicers or barely practising at all. Und manche von euch, die praktizieren erst seit kurzem und manche vielleicht noch fast gar nicht. And some of you are different practicers. And you have some already developed way of practising.

[02:45]

Which what I'm talking about might fit in with what you do, but maybe it doesn't. So how do I find some way to speak about something that's useful this way? Mostly I have to depend on luck. Maybe I'll get lucky. Say something useful. Yeah. And for me, of course, practicing with you gives me a chance each time to find out how to say something useful, which in the end often is to say something in a way I've never thought of before. Now there are certain formulas I've given you.

[04:07]

Like the title of Dogen's quintessential work is the Genjo Koan. And in Chinese fashion, often the title is the core of the practice of the essay or the fascicle. Yeah, so the title, Genjokon, means to complete that which appears. Knowing that everything is simultaneously universal and particular. Now, I believe I talked about that here last year. But if I say it, I have to be careful because if I tell you, if I talk about it again,

[05:27]

Even if you ask me to, it's often dead words in my mouth. Unless I can find some other way to bring it alive for myself and you. But just because it's dead words in my mouth doesn't mean the formula isn't useful. We could call this a formula or a configuration. And if we practice together regularly, we could have certain rituals to establish the space of practice.

[06:45]

And of course we do that by coming in here and sitting for a little while and hearing a bell and so forth. And if you're practicing in a center, you chant certain things to remind you of the space of practice. space and time of practice. And we could have, again, if we practice together, certain other reminders. Yeah, we could maybe make some up that might be good to do together. When we first sit down, we might all say to complete just what appears.

[07:51]

And you might have an image of the moment in folding, holding and out folding. But because of our ideas of appearance and because of our ideas of permanence, and the disguised ideas of permanence in our need for continuity, we easily forget this. So maybe in your own practice, when you first start to start the day, or at some moment, you, you know, the pause is good.

[08:53]

you pause and feel to infold, hold, and outfold. This might be the same as repeating to yourself, since God made time, there's enough of it. When you say that to yourself, you're putting, what shall we call it, a configuration in the middle of your experience. You can put a stupid configuration, you can put a wise configuration. I like, since God made time, there's enough of it. I might be a Christian next year. If I keep practicing with this configuration. I'm very grateful to God for making enough time.

[10:18]

Of course, what we say in Zen is, you are time, so how can you not have enough time? Okay, so that's another configuration. Very similar. Now, if we have some configuration like that I might present or you might discover in reading Dogen. Like this phrase, to complete what appears.

[11:20]

No, you should, as we say, hold that in your mindfulness. If you just hear me saying it and you think, hey, that seemed like a nice idea, and then maybe it bumps against some other ideas, and some little sparks come off, momentary insights, and you think, ah, this was worth it, the seminar. But you don't fold this configuration into your mindfulness. And next year when I speak, talk, meet with you, you haven't done that and you don't even remember the practice.

[12:33]

Well, that's okay. You're beautiful as you are. But you haven't practiced. You haven't made use of this practice. When you fold it into your mindfulness, It produces other questions or other teachings. Like, what is appearance? What is to complete? Und was bedeutet dieses Vervollständigen? These are major questions. Das sind große Fragen. What appears? Was erscheint? How are we present to what appears? Wie sind wir dem Gegenwertig, dem das entsteht?

[13:45]

What does it mean to complete what appears? Und was bedeutet es, das zu vervollständigen, welches auftaucht? What the heck was Dogen talking about? You know, you can't go really back to the Genjo Koan and read the rest of the fascicle. I mean, you can. But you're not going to get much out of it until you practice the title. Aber ihr werdet wirklich nicht viel da herausnehmen können, solange ihr nicht diesen Titel praktiziert habt. Denn das Praktizieren des Titels öffnet dich auf zu dem, was in diesem Text enthalten ist. Recently I've used the... Zen uses a line from a love poem.

[14:51]

She says she's not in love. But the bracelet on her wrist is three sizes too large. Now, Chinese poetry and Japanese poetry developed much through Buddhism, and Buddhism is much influenced by the poetry. And you don't really get Chinese poetry or why it's so simple. Unless you get it that they're inactimate instructions.

[15:55]

So to get that line, you have to kind of feel the bracelet on your wrist. And how difficult it is to keep on your wrist. You have to keep opening your hand because it's about to fall off. So it's constantly reminding you. So the woman is constantly being reminded by the large bracelet. But also, the poem implies she kind of needs to hide it. So at the same time as it's falling off her wrist, she keeps having to pull her kimono over it or whatever she's wearing. Because remember, she says she's not in love.

[17:05]

And at the same time, she feels kind of bound to her lover through the bracelet. Mm-hmm. And then also she feels somehow separate from others. Separate from her society. Because she's completely immersed in being in love. Now if you know, if you enact... like it was acting instructions in a theater or something.

[18:07]

If you enact this line, then when you read in the poem something about society or being bound or hiding, you'll understand where it comes from. Bound or something like society or holding an arm up. So if you see that line used as a capping verse in a koan or as part of a koan, you enact the line, if you enact the line, then the koan begins to speak to you. So I guess I'm saying here that this isn't just Zen practice, it's also a sense of yogic practice in general in this culture.

[19:17]

So to work with a wisdom phrase, are these two faces? Is it a transition from younger to older? Is it the same person? dressed up if we use a wisdom phrase or a wisdom teaching as I said yesterday you're holding it in your mindfulness you're kind of Thinking it through. In your mindfulness.

[20:36]

But not thinking so much as, let's call it maybe, enacting it through your mindfulness. Because these teachings are meant to unfold through enactment. They don't unfold just through mentation, through thinking. They unfold through enactment in mindfulness, And that thinking contributes to it. Ordinary mental thinking. But also the world contributes to it. The world keeps showing you what is appearance. What is its appearance? The world keeps showing you its appearance.

[21:59]

Somebody said to me that you speak with an Austrian accent here. Well, not really. Or you use Austrian words sometimes instead of German words. Well, like Sandler or Penner, I can choose, but in general, I don't know. Maybe your Austrian side is coming out here. Not really. She's half Austrian, so, you know. Yeah. Now another configuration or ritual that I think probably in practice we always have to do And I wish it was a ritual so that you just did it automatically.

[23:08]

And I didn't have to speak about it again. Because as I said, it sometimes feels like dead words unless you yourself make use of the formula. And you know, we all don't have a contract to practice together. And I find each of you, you know, you're okay as you are. So why should I disturb you with some kind of thing about Buddhism? If we make some agreement to be mutually disturbed, it's okay.

[24:09]

But I don't want to interfere with what you're doing. Yeah, but at the same time, I do want to practice with you. Share this practice with you. But more just to find some way to be here with you. Within our differences. So one ritual I as you know I often mention Is this sense that we're already separated? That it's the way we view the world? That it's a cultural view? Because we're also connected? But our culture, our way of behavior is based on that we're separated?

[25:14]

And the importance of this particular teaching is one, it makes a huge difference if we experience ourselves as connected. But it's also a very easy example to see that views are prior to perception and conception. And I think at the beginning of any practice session, we have to remind ourselves that views are prior to perception and conception. And that when you perceive, you're reinforcing your views. So it means you have to be a little cautious with your perceptions.

[26:28]

So if you have the view that we're already separated, as I endlessly point out, your perceptions will reinforce that. And then your conceptions will be based on those perceptions. which will strengthen this experience. That you're separated, isolated, lonely, shy, no one likes you, and so forth. But if you can kind of nudge the view that we're already connected, even roll the alaya-vijjana back before perception,

[27:50]

So that when, and get the view of already connected in there, then surprisingly, as you enact already connected, as it becomes a wisdom phrase, and you repeat it, that many koans are a version of already connected. Your perceptions begin to reinforce this. Your conceptions begin to acknowledge connectedness. And you can begin to see what happens when you move away.

[29:05]

Why the Eightfold Path starts with views. The Four Noble Truths are the Buddha's first teaching. The fourth of the Four Noble Truths is the path. The Eightfold Path. And the Eightfold Path is the practice of the Four Noble Truths. And the Eightfold Path starts with right views. So noticing your views is where practice starts. And this is, unless you're going to be a Buddhist scholar or something, this is your work in your own consciousness and awareness. Also, außer ihr seid ein buddhistischer Gelehrter, ist das, wo ihr anfangen müsst in eurem Bewusstsein und in eurem Gewahrsein.

[30:15]

Und ich habe euch diese fünf Grundlagen der Zen-Praxis gezeigt, für Mönche und für Laien. Und ich glaube, sie sind ausreichend für Laien. Now you could bring, bringing your attention to your tanden or hara. The way I can bring, as we said, a feeling to my right hand of touching my left hand. Auf die Weise, wie wir das gestern gemacht haben, dass die rechte Hand die linke spüren kann. Or vice versa. Oder umgekehrt. You can bring that kind of feeling, you can bring it to your hands, you can bring it to your Tanden. Is Tanden English or Japanese? Tanden is Japanese and Tanchen is Chinese. Also gut, diese Art, wie ihr das gefühlt habt, dass diese Art Aufmerksamkeit könnt ihr in eurem Tanden hineinbringen.

[31:19]

Now that's a way people often ask in meditation, how do you bring the mind of meditation into your daily life? I'll try to answer that question right now. Because basically everything I'm saying is answering that question. But you might also ask, how do you bring the body of zazen, of zazen, into your daily life. And the main way to do that is to bring your attention, your mind, to your hara or tanda. And to bring a feeling of aliveness and vitality to your body at all times. Mm-hmm. So there should be some kind of ritual that reminds us that our views are prior to perception and conception.

[32:56]

And there should be some ritual that reminds us that non-graspable feeling is really all that's going on. Again, this ritual of reminding yourself that each moment is non-repeatable and absolutely unique. And absolute uniqueness and non-repeatability cannot be grasped by consciousness. But there is some feeling, I call non-graspable feeling, If you grasp it, it's not there.

[34:18]

But there's some feeling in this room that's different than when we were sitting. And different than a moment ago. And it's what's happening. It's how we're actually hearing each other. It's how we're feeling the extended body of each other. So maybe you have some ritual for yourself that you remind yourself of. Unique. Non-repeatable. Different than before. Different than just before.

[35:20]

This is just trying to really get into the fact that everything changes. If you're bored in any situation, it means you don't believe things change. That everything changes. You're bored because you need some excitement. You need some excitement because you think things are permanent. Yeah, so you need some excitement to distract you from permanence. But you're each the most complex thing this universe has produced as far as we know. How can you be bored with being such an extraordinary being?

[36:22]

And all of everything is working to make this moment possible for you. Every leaf. The movement of every leaf. The flowers here on the platform. Yeah, you can say, oh, Jesus. And she's my language. Yeah. But it just means you're not in a mind of uniqueness and not in repeatability. And you're not in a mind of non-repeatability and uniqueness. Because you're seeking permanence. You're seeking predictability.

[37:23]

But you don't need so much predictability and permanence. Aber ihr braucht gar nicht so viel Vorhersagbarkeit und Permanenz. Wenn ihr die Vitalität, das Selbstvertrauen und die Kraft in eurem eigenen Körper spürt, von eurem eigenen Sein in dieser Welt, Now I'm wandering around toward original mind. So the last ritual we could have is to remember that mind points not only at the object it's perceiving, but points at the mind that's perceiving.

[38:35]

That mind points at the experience we have of mind or appearance. When I see something, that's mind appearing. And that appearance in effect points at itself. And you have to remind yourself that that appearance is your mind appearing in your mind. So you can take a kind of formula again. Every object points at mind. Some way of reminding yourself.

[39:40]

Maybe I should have the five reminders or rituals of practice. Every object points at mind. If you remind yourself of one of these things or all of them, That could be part of your zazen practice in the morning, or your mindfulness practice during the day, to open up the mind of mindfulness. So maybe we should take a break in a minute or two.

[41:05]

That was like the title. So let's sit for a minute or so. I don't promise it'll be as much as a minute. Also, ich werde nicht einmal versprechen, dass es so lang sein wird wie eine Minute. Oder so kurz. Practice is just to be ready for this world.

[43:37]

inseparably true to the center of this world, which you already are. Thank you for translating. That was an important thing to have missed.

[45:27]

No external Buddha. That's one of the teachings of Dogen. So I'm trying to approach that so it can make sense to you. See if it can make sense to me too. Now let's understand Buddha as not only a historical person, but as an activity of human beings. But as an activity of human beings. And... And as, you know, Buddha, let's take it to mean, initially it meant historically, a person.

[47:12]

Also ursprünglich bedeutet, dass eine wirkliche Person, who realized enlightenment, die Erleuchtung verwirklicht hat. And through that enlightenment is awake. Und durch diese Erleuchtung wurde diese Person Then we could say that later Buddhism developed the idea that this potentiality of enlightenment is everywhere present. We're not talking about clock time. Or some particular moment in time. We don't wait for the right time. The right time is always arriving. It may not be here. But it's always arriving. And that's the idea of this idea of the potentiality of enlightenment always being present at each moment.

[48:45]

It's the root of the idea of a kind of cosmic, all-pervading Buddha. Das ist die Wurzel der Vorstellung eines kosmischen, alles durchdringenden Buddha. But later Buddhism, and Buddhism that emphasizes practice, aber späterer Buddhism, der auch die Praxis betont, called this all-pervading Buddha Tathagata. Tathagata. And Tathagata means coming and going. And the one who comes and goes. And that one who comes and goes has to be you. Mm-hmm. So we're back to our activity.

[49:58]

So in our own personal experience, we can understand Buddha as an ideal human being. In the sense that Buddha it must be possible. At least we want it to be possible. And if we want it to be possible, someone has to do it. And unfortunately, that's you. Who else? Do you want to give your job to someone else? If you really believe someone else, that someone should do it, that has to be you. And this isn't an ego trip. No ego can sustain such an idea.

[51:01]

This idea can only arise through compassion. So this is one way to look at no external Buddha. So then we can also start with, where do we start? The mind as it is. Now we can have a practice of the mind as it is. Good, bad, or indifferent, the mind as it is. Gut, schlecht oder egal.

[52:12]

Also ohne Qualität. Der Geist ist so, wie er ist. Also ohne schlecht und gut zu sein. Indifferent, was heißt es auf Deutsch? Okay. What is your name? Rainer. Rainer has asked me a couple of times about the body being finer, more finely tuned than the mind. And since he's a football player, Very important to him that the body be finer, more finely tuned than the ball.

[53:13]

And that each moment is the already arriving goal. It's not just when you kick it into the gate, or whatever you call it. ticked it into the gate. And as I was reminded a week or so ago of a practice I used to do, I noticed that when I said something, I didn't like the feeling of what I said. I sometimes bit my tongue. So I thought, hmm. And often I noticed that the biting of the tongue made me notice what I said I didn't like. Some egocentric idea or something.

[54:23]

So I asked my tongue, please show me every time I say something that I don't like. And my tongue turned out to be extremely quick. It would catch it much quicker than my mind would notice it. Or faster than I could notice the pained expression on someone else's face. And we don't have to go into the gory details. But for a couple of years, while I emphasized this practice, I had a pretty bloody tongue.

[55:33]

It seemed most of the time I didn't practice right speech. So maybe we have to speak of the mind of the tongue. Because somehow my tongue was very aware. Or my teeth were. But it's not consciousness. So maybe we say the body mind is more finely tuned than the conscious mind. Okay, let's go back to the practice of the mind as it is. This is a real basic practice and something good to do.

[56:47]

And I think for some people it's the basis of their practice, maybe throughout their lifetime. But for a few years it can be easily such. And if you look at the koans, the lineage within the koans, you can see that, surprisingly, lineages represent a certain kind of practice over generations. A certain kind of practice rooted in particular insights. And one might be the mind as it is. Now when you there's a big difference between not noticing your mind, or just feeling lousy, or whatever, and noticing that you feel lousy.

[58:07]

Mm-hmm. How can I say, but we notice we feel lousy. I can't quite say what I mean. I feel lousy today. Okay, the practice of the mind as it is would be to notice that you feel lousy. And then to accept that you feel lousy. And then to go to the center of the mind that feels lousy. I'm just going to be in the middle of this lousy mind. If I'm a fox for 500 lifetimes, it's okay. So again, this is more than just having a lousy state of mind. Also noch einmal, das ist mehr als bloß einen elenden Geist zu haben.

[59:30]

Es ist darin eine Dynamik von Kommen und Gehen, das Bemerken des Geistes so wie er ist, und den Geist so annehmen wie er ist. Man versucht ihn nicht zu ändern, going into the center of the mind as it is, and having some trust in the truth of the mind as it is, and when you go into the mind as it is and trust the truth of the mind as it is, You're in the appearance of the mind as it is. And you come into a more inclusive state of mode of mind. Because to accept the mind as it is, is to have an inclusive feeling. So you're already in the midst of the activity of a Buddha.

[60:42]

The activity of a Buddha is acceptance. The activity of a Buddha is to notice just what appears. And the activity of Buddha is to know everything is center. And to notice not only that everything is center, that everything is origin. Origin, you're at the origin, you're originating this thing. mind, this lousy mind. Yes, I... And to create a big inclusive space is the activity of the Buddha. So surprisingly, when you just accept the mind as it is, you actively accept the mind as it is.

[61:45]

willingly going to the center of the mind as it is, trusting that whatever it is, is what it is. And just somehow, will be what it is which might be all right. So here it's such a simple thing as being aware that you accept the mind as it is, actually brings the activity of a Buddha into the mind as it is. brings the activity of a Buddha into the mind as it is. And there's a movement toward essential mind or true mind. Is that sort of more or less clear?

[63:15]

Is that a general feeling there? What a relief to accept the mind as it is. Okay, then there's... That was accepting ordinary mind as it is. But maybe we could have true mind as it is. Okay, so true mind, the practice of true mind as it is, we could call entering from the source. Okay, and maybe the practice of ordinary mind as it is, what could we say? Entering the fruit.

[64:17]

Mm-hmm. This is an understanding of your practice of cause and effect. Whether you transform the effect or enter from the cause. Okay, so again, here I'm just trying to give you a sense of the territory in which we live. when we really penetrate impermanence, not just knowing everything changing, but enacting everything changing, and acting it in your mindfulness,

[65:25]

So that the whole world starts showing you how it's changing. That each person is showing you how they change. And I can see that each of you is a different person than you were a few days ago or a couple of days ago. Just because of the passage of the already arriving time. Allein nur durch das hindurchgehen dieser the time, which is? The already arriving time. Dieser schon immer ankommenden Zeit. Or the passage of you yourself. Oder dieses hindurchgehen von euch selber. And the passage of your conversations with others and being part of this seminar. Und das hindurchgehen eurer Konversation mit den anderen und dass ihr teilnehmt an diesem Seminar.

[66:41]

So I don't have a view of looking at you to see if you're the same person. I have a view to look at you and see you as a different person. That you're a different person. So you could have a practice, different, different, different. You could have a practice of sameness, sameness. These are different medicines. You have to know how to take them. Like, don't sacrifice your state of mind. It's a different medicine than accepting mind as it is. Don't sacrifice your state of mind. It means to know the feeling of equanimity.

[67:44]

To know the feeling of composure. Dass man das Gefühl von Passung oder Gemütsruhe kennt. Or poise. Oder von dem Pausieren, Anhalten. Composure and poise is to be within the measure of time. Also diese Passung oder innere Haltung bedeutet... In the measure of time. You are the measure of time. When you lose your composure, you're in derivative time or clock time. We need derivative time. Because it's derived from the compassion of being able to do things together.

[69:01]

To get to work on time. If we're going to have lunch together, we have to... have some idea of derivative, have a derivative time. But once we're there, let's enjoy lunch in fundamental time, in which the eating of the meal is time. So equanimity or thusness. Or composure or poise. Poise is like, what does that English teacher? Poise means he or she is a very poised person. They... No.

[70:04]

Poise. What? Yeah. It's something like composure. Poise means something like balanced. Mm-hmm. So there's a certain balance that comes when you feel within the measure of time. It wasn't that appropriate.

[71:08]

That's Saturday, 12 o'clock, practical. Maybe we could say fundamental time is to know this bird is singing for you. This isn't an ego trip. Why shouldn't the bird sing for you? This bird's spontaneous activity is to sing. There may be other reasons, but it's also a spontaneous activity.

[72:31]

And your spontaneous activity is to just be present in the throat of the bird. I always feel when I hear a bird that I'm looking down into the root of the universe. Somehow this whole earth has opened up into the throat of this bird and this song appears. And since I feel it so clearly, Well, I can say it's singing for me, because it is for me right now. I don't have to have some comparative idea.

[73:39]

Oh, that bird is really singing for its girlfriend over there somewhere. Right now, I'm the girlfriend. Gerade jetzt bin ich die Freundin. If you think the Buddha is back there in time, separated from us by time, you can't really practice Buddhism seriously.

[74:55]

The potentiality, the possibility of being a Buddha has to be nowadays, in this time. It means you should look at each person feeling their potentiality of being a Buddha. Again, let's look at this phrase of Dogen's. The entire universe is the true human body. What a far-off thing to say. What's he mean? He's not speaking about the science of what the world is. He's speaking about the epistemology of calling the world something. I have to call the world something.

[76:17]

So I call it the world. What's that do for me? But if I call it the true human body, there's some activity there. It means you're really... at least through such a phrase, entering into interdependence, interdependence, and what I call interindependence. Everything is interdependent. We know that. Ecology teaches us that. But everything is absolutely independent at the same time. Simultaneously universal and particular.

[77:18]

If we go back to this absolute uniqueness. And non-repeatability. What we have here is an all-at-onceness. And this is the Yen teaching of interpenetration. Early Buddhism bases its practice on interdependence. Later Buddhism bases its practice on interpenetration. And we know in this absolute uniqueness and non-repeatability that everything is interpenetrating all at once.

[78:18]

Again, this is not graspable by the mind. We can know it's the case. Maybe you now know it's the case. And since everything is interpenetrating at this moment, we can have a mind open to all-at-onceness. The Dan mind and the Mikael mind and the Eric mind. And not just three males. All of you. Non-males as well. And all of you all at once. And then tree mind and then all at once-ness mind.

[79:22]

and then the tree spirit, and then the all-in-one spirit, with an incredible feeling and understanding of fluidity. It is drawn down into each particular. So it's drawn down into this bell. And when I hit it, All at once it is blown down into the sound. Impossible without the air and the bell and me and your ears and so forth. Such a simple thing. Yet it absolutely depends on everything all at once. And to be completely in the time of the bell.

[80:31]

Is to be in proportion. You may remember, didn't I speak once here about speed? And Godspeed? Godspeed? Yes. What is it else in English? Something good or something... Well, God's speed means to go and help for something. It doesn't mean speed in the sense that we know speed nowadays. The idea of speed, I believe, came in with railroad trains. When there were horses and carriages, they didn't have an idea of speed. You went from here to Krems or to Wien by horse and carriage.

[81:33]

It took horse and carriage time. Everyone knew that. It wasn't speed. A general idea, comparative speed. Also eine ganz allgemeingültige Idee von vergleichender Geschwindigkeit. And I was really struck by that when Suzuki Roshi told me once, was teaching me how to do the mokugyo. Und da war ich einmal sehr davon berührt, als mir Suzuki Roshi beigebracht hat, den mokugyo zu schlagen. He told me, you go the same speed all the time. So you know you hit it. Well, it's all right. It's all right. So... But I'd listen to him.

[82:43]

And he'd go... And he told me it always goes the same speed. I thought, this Zen Master, what am I supposed to do? But I knew everything he said was true. Or at least I worked hard to make it true. Good. So then I began to do the mokugyo myself. And for, I don't know, a number of years, I did it every morning. And I discovered that the feeling is you do it the same time, same speed. And as people get together, everyone starts going a little, by clock time, faster.

[83:54]

But it's actually just happening in proportion to everyone else. being more together. And I remember if I fully pay attention to the feeling and listen to what the striker is telling me, And listen to what everyone is telling me. It went a different speed every day.

[84:54]

But it went somehow the same speed every day. In the sense that it was always in proportion. So we have the fly asking us, to be in fundamental time. And this little insect is in its own time. Happily going along in its large universe. And we can feel the insect's time. And the flies time.

[86:08]

The birds. And somehow the trees and each of you. And this is the time at which the universe proceeds. The universe is the true human body. So we could say that knowing the entire universe is the true human body. Practicing with the feeling that the true human body Practicing with the feeling of the universe as the true human body. Holding this in our mindfulness. So that when I look at you, I feel the true human body. Is that really any different than naming you a bunch of people?

[87:17]

Your wisdom name is the true human body. So since my mind is going to have the activity of naming, When you count your exhales, you're counting something, you're naming something impermanent. We tend to name things as permanent. Yeah, like trees are the word for tree and the word for truth in English are the same root. And truth is something that's permanent. And trees, when you go out your front door, usually the tree's still there. But the tree is actually treeing. So all these trees are treeing.

[88:23]

And all you folks are Buddha-ing. Whoa. So okay, so since there's the activity of naming, This is a long breath. This is a short inhale. No longer exhale. You're just practicing with changing the habit of naming. From tree to tree. If you get into, is it really the true human body?

[89:26]

You don't understand that this is rooted in the practice of naming. It's rooted in the practice, the habit of naming. No. If you doubt or if you think it's not the true human body. The practice of the true human body is rooted in the habit of naming. You can also stop naming. Everything you see, you can peel the name off it. And try to enter immediate consciousness. Yeah, it's a good practice. But you can also rename it. Give it a wisdom name that recognizes its impermanence.

[90:36]

Not breath, but a short breath. Or a long breath. Or not the universe, but the true human body. And then, Dogen says, when the true human body appears, beings are liberated. When you yourself find the world is the true human body. Now not just naming the world is the true human body. Feeling you're in the true human body. experiencing this big human stomach, or something like that, where there's no inside or outside, no near or far. When you have this kind of mind, beings are liberated.

[91:39]

This is also the idea of tathagatagarbha. Tathagatagarbha. Tathagat is coming and going. Or the one who comes and goes. I translate you. Thank you. Or you. Yes. And when you add garbha, garbha is part of this dialectical process in Buddhism, where, for example, intimacy is knowing the simultaneity of one and many. To be in the intimacy of not being able to grasp one or many, but feeling both together.

[92:57]

And the Sandokai says, thus the true human body is intimately transmitted. True human body is intimately transmitted. So we have not form and emptiness, but form is exactly emptiness. Form and form. Simultaneously. So it's a kind of in-betweenness. You can't grasp either. To find yourself in the intimacy of the non-graspable.

[93:59]

And the unfindable. To be in the mind of unfindability is to know the mind of emptiness. Emptiness. So garba means simultaneously womb and embryo. This is the true human body. Das ist der wahre menschliche Körper. It's another way of naming the true human body. Es ist eine andere Art, den wahren menschlichen Körper zu benennen. We're in a womb.

[94:43]

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