To reflect how to live. This model of no model. Yes. Percentage of the world. Yeah, I think so. Yeah, I agree. Should I say something else? I have a feeling it's not done enough. Yeah, that's what we're doing here. I'm trying to do here. And, you know, this is simple, what I'm saying, pretty simple. But, you know, I've been doing this for 30, 35 years almost now, and it's just now becoming simple. To see how in our culture to make this, to create the territory that allows us to practice without threatening others and to bring others in.

[01:11]

And I'm still an amateur. And my Buddhist age is compounded by practicing with you. And the more we practice together, we deepen our age. So we're not 30 years old, but 100 years old. If you grow up in a Buddhist culture, in a Buddhist sense, you're maybe 1,000 years old. I mean, I was serious when I said that Linji, in his 10 or 20 years or 30 years of practicing, lived thousands of more moments than I have.

[02:19]

Hundreds of thousands of more moments. And our moments actually are compounding. Your experience becomes my experience and my experience becomes your experience. And that's part of what this koan is about. What is continued? How old are we? And you can have ancient people in your society. Their biological age may be not so old, but they can be ancient. And I would like each of us to become youthful, ancient people. And a culture will, if we have only people who are no older than their biological age, a culture will founder.

[03:50]

The word found means to establish, but when a ship founders, I think it means it crashes on the beach or on stones or something. Something else? And in our society, people try to be younger even than their biological age. I'm trying. That's why I cut on my white hair. Sartre says, I believe, that we see our body through the eyes of others.

[04:57]

And this creates an experience of disgust. Because you never know your body from inside. And if you can't know your body from inside, you keep knowing it through others' eyes, eventually you feel disoriented and a certain disgust with yourself. In Jewish households, when someone dies, you cover the mirrors and you don't wash. And that's also like Sashin, where we don't wash in Sashin or take showers much.

[06:00]

And we, if possible, don't look at your reflections. And I don't know the background of the custom in Judaism of covering the mirrors. But my sense is you can most clearly join the person who's died And most clearly join the others who remain alive. If you refrain from seeing yourself from outside. And I think this is also the blind donkey.

[07:05]

And we had in the last koan the silently watching the white ox. And lazily watching the white ox. And here we have the blind donkey. And we need a certain image of the body. And here is not the image of the body seen through others' eyes, but the image of the body as an animal. And we have it, I guess, in German culture, there's the schweinhund. Schweinhund. Which is, from this novel you were reading, is this your difficult nature that's this schweinhund that's trying to...

[08:10]

So maybe we're changing the Schweinehund into a blind donkey. So it's not entirely foreign to us to see an image of ourselves as an animal. But when you practice this sense of a domain of being, as I've been speaking about, Even the birds over the pond this morning can be an image for a vehicle for your own experience. So shall I go back to this a little bit here? Yes. I think what I should present to you is this again, so that you are clear.

[09:22]

This is a basic thing I mentioned many times. You can focus on this. You can develop a concentration on this. without excluding what arises as you concentrate. And finally, when you come to the point that without excluding or pushing away, you can bring all the contents of the mind to one point. And you can and come back to that easily. If you lose it, your mind comes back to it naturally. So at first it doesn't come back to it, and then you make an effort and it comes back to it, and then it returns to it easily, and then it remains on it easily.

[10:35]

Now, that is called one-pointedness. Practice is drawn in the point. So when you see it, well, that's one-pointedness. Now, if you come to the point of being able to concentrate easily on that, then I can take it away. And then you can still maintain the object of concentration. Or rather the field of concentration. And now instead of the object, this being the object of concentration, the field itself is the object of concentration.

[11:39]

Now, when you can maintain a field of concentration without an object, the field itself is the concentration. This is a level of stabilization of mind. And it's also called, in various ways, it's one description of the Dharma seal of emptiness. And now you can bring something back up into that field, and without losing the field, now you can observe this from the field of concentration, maintaining the field as the object of concentration. Now, once you have been able to establish that field, you can turn that field out, or you can draw that field in. And when you draw it, that is represented.

[13:00]

This is the field. Okay? And when you turn it one direction, it's drawn like this. which is why this is the main symbol for a Buddhist temple. And when you draw it the other way, it represents turning the field the other direction. And if you look on a map of Kyoto, say, every time you see this, this is where a Buddhist temple is.

[14:05]

And the American Indians use this symbol, too. And we don't need to talk about its misuse. Okay. Now, this is also illustrated sometimes simply by a circle. Let me show it in the middle. And sometimes it's illustrated by a circle in which you have something like this and something like this and so forth. And now these circles, this kind of circle, are the ancestor actually of the yin and yang. The yin and yang is a more static version of this interpenetration which actually came developed in about the 10th century out of these kind of circles.

[15:19]

So, this sense of cohesion in a more subtle sense here is the development of this field which you can draw into yourself, which is called, in koans, the gathering way, or let out, which is called the granting way, and it's sometimes called wisdom and compassion. Yes, and this development, this subtler cohesion, we also find in the koanswiedern and, for example, this pulling together of this field or bringing it inwards of the field is also called the gathering way, and this field that extends outwards represents this grasping way.

[16:22]

Do you understand? And you can't establish this field as long as you're caught in habit energy. Now, when you... when you automatically and unreflectively substantiate reality all the time, almost the only thing that can interfere with that substantiation process is falling in love. And that's one reason falling in love can wreak such havoc in your world. Because it alters the way you substantiate reality.

[17:32]

Now, I wouldn't say that knowing this makes it easy to not be angry or not fall in love. But I think you may fall in love in a way that's less disruptive. Or angry in a way that's less disruptive. So, I don't know, I can't talk endlessly about these things, but this again is how we give cohesion to our world.

[18:45]

And the practice of the Eightfold Path, views, intentions, and so forth, is really a practice of exploring our habits of cohesion or substantiation and altering those into more conscious process of substantiation, of cohesion. Now, one of the... When you... When you have experience of bringing everything to one object. Again, you cannot do that as long as habit energy is distracting you into other things and fears and anxieties and so forth.

[19:56]

Und noch einmal, das wird euch nicht gelingen, solange Energie, die von Angewohnheiten herkommt, euch ablenkt und zum Beispiel ihr in Kontakt mit Angst kommt und so weiter. So, when you really develop one pointedness in an easy way, not a forced way, dann arbeitet ihr genau mit dem Weg, wie eure Welt zusammengesetzt ist. Now, when you can take this object away and allow a field to be present and the field or sphere is then the object of concentration or we can say the mode of concentration or mode of being Then you can leave everything alone much more because an own self-organizing process starts.

[21:02]

Just as watching the birds, the birds organize themselves. But actually, much of the world organizes itself if you can let it alone without trying to supply substantiation to it. Aber mit der Welt ist es genauso. Also die Welt organisiert sich sehr gut alleine, ohne dass wir jetzt ständig irgendwelche Formen oder Gestaltgebungen zur Verfügung stellen. And then this experience of cohesion is sometimes described as non-referential joy. Und diese Erfahrung von Zusammenhalt wird manchmal beschrieben als grundlose Freude. Or an almost continuous experience of gratefulness keeps coming up.

[22:03]

And it's also, you find, very similar to the territory of being in love. But it's no longer directed at an object, it's just an experience we have that keeps coming up. Okay. Now, each of these domains, by calling each of these a domain, we could say a dimension to itself. In one sense, it's a dimension. In another sense, it's a separate domain. Now, we could say this is a practice of separateness that's not, say, dependent on asceticism or celibacy.

[23:11]

You can fully feel and live in your separateness. Without always feeling, I should fall in love or I should be with somebody or I need someone, you can also be connected, but you can also fully live in your separateness. That's what I mean, it's a domain. It's a domain you can really live in. You could be separate, it's okay. And then the next is connectedness, relatedness. And you can actually work on that until you're quite comfortable, without losing the separateness, quite comfortable in relatedness and connectedness.

[24:22]

And then continuity is also a domain. And normally the main way we establish continuity is our story. And relatedness would relate means to tell yourself a story. And we're constantly telling our own story to ourselves. And it can give us strength to get through difficult times. I'm this kind of person, I'm not going to give up, etc. You know, and it's a kind of power. But it's not the only way to have power. Okay, so these I call the three domains of ordinary self. And they also work with each other.

[25:40]

And the relationship, if you begin to experience them separately, then you can really begin to experience them all three together or all three in one and so forth. Because separateness, obviously the word separate means something in relationship to connectedness. And so there's a kind of power in being clear about these things, finding yourself living in them and relating them to each other. And in a similar way, all of these relate to each other. Now, discontinuity, you asked about. There's two dimensions of time.

[26:59]

That I walk across the room to you in the back, say, and that takes time to do it. Dass ich mich durch den Raum bewegen kann, um zu dir hinzugehen, das erfordert Zeit. Or we're waiting for something to happen, somebody's arriving, and it takes time for this person to arrive who's in Munster or something. Nun, und wir erwarten jetzt etwas, wir erwarten einen Menschen, der ankommt, und der braucht jetzt eine bestimmte Zeit, hierher zu kommen. That's time as a function of space. Das ist Zeit als Funktion von Raum. But there's also time as the irreversibility of time. As I say, you can't get the fragrance of the lotus back in the flower.

[28:02]

Or the more common example in science is you can't put the perfume, once the perfume is dispersed around the room, you can't get it back in the bottle. That time is not reversible. And in that sense, everything is disappearing each moment. And this is discontinuity. And everything reappears. But the real freedom of this practice is it may not reappear exactly the same way. As we were talking earlier, in a dream it doesn't reappear the same way. One way you can test whether this is a dream or not is to look at your hand several times in succession, and if it remains the same, you're probably not dreaming.

[29:18]

But if you're in a very lucid dream and you look at your hand twice, and the second time it turns into who knows what, you're probably dreaming. Now, this is not just foolishness because my looking at you and my dreaming both are actually occurring in my sense fields. And in waking you reappear in my sense fields with a tremendous consistency. But we don't actually know if it's going to reappear the same way. And if you always think so, you don't see certain things.

[30:33]

So there's a certain creativity, or creativity in maybe its deepest sense, is to allow the world to reappear each moment and be. So that's the best I can say about discontinuity, President. It's something you have to discover for yourself. And when... I can say this much, is that when you free yourself from the habit energy of substantiation, And you find cohesion in the immediate situation and not in habit energy. You begin to feel the world centered in yourself. You begin to feel again what I'm talking about, this domain of being, this nourishing domain of being.

[31:48]

And you can, how things are glued together, each moment changes. That's the main thing that changes. The glue point, the ma point, changes all the time. For example, in this room. Actually, sometimes one of you is, although it's hard to see, one of you is almost like, if we could look at the topography, there's a kind of little mountain where you are, and everything is being drawn in your direction. As I talked about the thickness, the density of space of the butterflies talking in the dream, It's almost like this field, as in the swastika, you have drawn it into yourself for a moment by your kind of concentration, and it affects everyone.

[33:01]

And a moment later, it shifts to another person. It's almost like it's waves moving. And you will not see that if you feel the world is predictable. And the eye that sees that is what Linji means, part of what Linji means, by the eye of the treasury of truth. And the mind that realizes that is also the mind that practices emptiness. Do you understand? Do you feel? Feel? It's all the same.

[34:17]

It's different. And it's different and it's the same. One of the signs that you're beginning to feel or perceive or the dynamic of your own dimensioned self is when you begin to find in the midst of difference and freshness of each moment, sameness on each moment. Okay. This all creates a certain potency. There's a certain power in each situation. And this is also a dimension of self. And we could say that here in these three we have We have a consensual reality.

[35:37]

And in these three, we have a deeper meaning, a sun. Now, Thich Nhat Hanh said an interesting thing last week. We were talking, and he said the next Buddha, Maitreya Buddha, may be a Sangha. And Thich Nhat Hanh said something interesting when I spoke with him last week, that the next Buddha, the next Maitreya Buddha, is no longer a person, but a Sangha. Now it's well understood, or rather I can say it is understood at least, that different lineages are different Bodhisattvas.

[36:49]

Your lineage or your practice or your sangha can carry a meta-identity of compassion or wisdom or the different bodhisattvas. And the three, as we've discussed at other times in Zen, are Manjushri, Avalokiteshvara and Samantabhadra. And these are the three meta-identities carried in the Zen lineages. With different schools emphasizing different meta-identities. And these meta-identities can be conveyed to the whole of a society. Not as easily as Andrea can wear a T-shirt.

[37:58]

But not so difficult. When you understand this realm, things communicate very rapidly in it. So there's a tremendous potency here in how we realize separateness, connectedness, continuity and so forth. How we establish intimacy, cohesion with others. Wie wir Intimität aufbauen mit anderen, Zusammenhalt mit anderen. How we free ourselves through discontinuity, moment after moment, and see subtle being arise. Und wie wir uns also von Moment zu Moment einfach befreien durch diese Diskontinuität und sehen, wie solch ein subtiles Selbst entsteht.

[39:05]

How can you characterize this subtle identity that continues? In the previous koan and in a number of koans we looked at, it's called the white ox. In this koan, it's called the blind donkey. And this meta-identity, if we call it that for now, is dying each moment. and may die with you and will die with you but it may continue with you and you may continue it with others so these dimensions of self continue powerfully in others And we're not talking here just about... We're not talking here about some kind of unit of self that's you that was born and will die.

[40:15]

We're talking about the functions of self, which you can work and practice with. which are interrelated with others and at the Sangha level are powerfully interrelated with others. And if I am developed enough and I spend time with a baby I can convey, or I could convey conceivably, much of this directly into the baby. And the baby then could have a hundred years of experience that opens up in it like a flower. And this is the subtle sense in which Buddhism actually understands itself as a culture maker.

[41:34]

It makes culture on a large sense and in individuals. Because you're making culture in yourself. I would like to give a little example, maybe a first taste of discontinuity. Sure. Like when in meditation you start having experiences like you don't know when a minute's passed, whether it was a minute or an hour or something like that. Yes. Anybody else have some examples?

[42:39]

Yes. Yes. The way I put the world together, the way I experience the world as something that is shaped by my well-being. When I become aware of these well-being and let them go, then I can have more freedom in life. I think you could point out a little bit more the difference between substantiation and this more subtle cohesion. When you practice with your hand, as I showed you this morning, Now, this mudra can also be done in a more simple way like this.

[44:30]

And we could say this means okay in the usual sense. Yeah, okay. And this means okay in the more subtle sense. And you see the Buddhas are sometimes like that. And maybe we could call that substantiation and that cohesion. Or we tend to see the world as something conceptual, like a straight line. Which is what the word in English real means, a straight line.

[45:33]

And the word actual, actuality means something that can be grasped. So now normally we see our hand as something we pick things up with. And do you understand that form is also precepts? All form are precepts. Do you understand? Because how I pick this up is a precept. If I pick it up so I spill it, I've broken a precept. Precepts are just a word for the fact that we take care of things a certain way.

[46:34]

I mean that I don't steal, you know, is not much different than I don't pour this water on you. I mean that I don't steal, you know, is not much different than I don't pour this water on you. How I drive the car so I don't hurt anyone is a precept. Which also means how you hold the steering wheel, how you do anything. So, A precept is to look at things and consciously see that you are giving it form by the way you're handling it. So taking vows and taking precepts in Buddhism is so important because you're beginning to make the act of substantiation your own.

[47:39]

You don't automatically not steal and not kill and so forth. You consciously decide to not steal and not kill. That's quite different. So the normal way I look at my hand is it's for picking up this glass. And my fingers are, you know, my fingers. And I notice my fingers and use them to pick up things. But I don't notice there's an eye in the center of my hand.

[48:53]

Because that is outside the realm of substantiation. Have you ever noticed in Buddha figures there's an eye in the center of the hand or a circle drawn often? It's right there. You can't see it from here, but there's a little eye drawn right in the center. An eye with a lotus in it. At the center of the hand. It means I am free from substantiation. Because I know the hand, the eye that's in the center of the hand. I know the world that's not graspable and not conceptual. Do you understand? Well, I think the easiest thing is to really look at the word that I gave, the simple example of wave and when it's not, and to notice that... I mean, actually, write some letters down on a piece of paper and notice when they come together as a word.

[50:23]

And feel that experience and see how automatic it is, and see if you then can just look at the letters even in that configuration as just letters. Automatically we put them together, but we do that all the time. So the process of substantiation is another function of itself. Yes. Maybe the first one we learn. Yes, that's right. The funny thing is that that exists like a game, a television, to put these letters together and it's shown over hours. And it popped up in my mind that maybe it's a training for for the society to do this. I mean, the children love this kind of game.

[51:31]

It's the main quiz show in America, too, where they keep having these letters and a certain number appear and then you guess what the words are. But it's the quiz game plays with the thrill, actually, of substantiation. Yes, so Beate just said that many television shows are such games where letters are shown and the audience or the participants have to guess what kind of word it is and at what point they can guess. And Roshi said that it is also the main program in the United States. And these shows, they just play with this thrill, Let me give you an example that I've mentioned before. I'm sorry, but some sociologists were showing a person's head and a Coke bottle and a package of cigarettes in a window. Then you'd look in the next window and there was a gigantic coke bottle and a gigantic box of cigarettes and a person's head.

[53:02]

And everyone saw the head shrink because the first is a normal package of cigarettes and a normal coke bottle. In the second one, there's a big package of cigarettes and a big Coke bottle, artificially big. But the head remains the same size. And when people look in the second window, they see the head is shrunk. Because the experience of substantiation is so powerfully related to the physical objects that we prefer to see the head small than to imagine the Coke bottle as gigantic. I don't think that has to be, honestly. Now, at one point he had this young man, and there was a young woman who appeared, and in the second one he saw, oh, that's a huge Coke bottle.

[54:11]

Yes, and this study was done with different people. And one experimenter fell in love and suddenly saw that his head was bigger, that is, the cola bottle was shrunk. And this is the first time this happened? No, no, no. The cola bottle is really bigger. He sees that the head is not shrunk, but that the cola bottle is just too big. So since it was the first time it happened, he asked his subjects, his college student subjects, what, oh, it happened to be a person he was in love with. The male was in love with the female. Which was on the picture. No, whose face, she was actually, the actual face is in the box. They had two people. It wasn't pictured. No, it wasn't pictured. It's an actual person. Well, you can translate for a while, Nia.

[55:13]

She's getting tired. It's exhausting to substantiate in two languages. So what he discovered was that when people are in love, that takes precedence over the substantiation of the physical world. And he also discovered with newlyweds and others who were in love that it only lasts about two years. After two years the head shrinks. So that's an example of how we substantiate.

[56:25]

And why falling in love again is so powerful, because it changes the way we substantiate things. And that's why practice can be so powerful, because it changes the way we substantiate things. But if we fool around with how we substantiate reality without developing one pointedness and this seal of emptiness, you can feel a little crazy. Aber wenn man mit diesem Prozess der Formgebung zu sehr herumspielt, ohne gleich jetzt dieses Dharma-Siegel von Leerheit oder auch dieses Feld der Konzentration entwickelt, dann kann man ein bisschen verrückt werden. That's why the Sangha is so important. And that's really maybe the root reason why I only try to teach primarily in cities where there are sitting groups. Because if you practice too much on your own and your practice is not very developed and you don't have no other people who are practicing and you change too much or see the possibility of

[57:36]

Reality not coming together the usual way, you can feel threatened or fearful or crazy. So Sangha building is very important. And whenever I'm doing this, I'm hoping that we're also developing Sangha. In Germany, in Deutschland, and also in Munsterland. Yes, Neil? Isn't that one of the reasons for the activeness of drugs, too, because they desubstantiate part of it? Yeah, be and re-substantiate, re-substantiate, yeah. And alcohol loosens the process of substantiation and lowers our general perception so that we don't feel too threatened and feel freed in the process.

[58:55]

Yes. I have the feeling that it's possible to fool around with substantiation, that means to switch, but I find it impossible to not do it, to don't substantiate at all. Yes, can I add something? By your example of this Coca-Cola and the hat, you said the second person didn't do this substantiation because it wasn't enough. But isn't that a sub-association too? Oh, that's a... Yes. And it's more right or real that it's a saint code?

[59:59]

Yes, exactly. And she said it's a coke bottle. She didn't say it's a brown thing. She said it's a big coke bottle. But that's already... Yeah. So... There is no way out of it. Falling in love is not the same as realizing enlightenment. I mean, we confuse the two sometimes. So presumably these college student subjects weren't practicing emptiness, they were only practicing love. It's possible to have a moment of pause before the act of substantiation occurs. And again, to use the vocabulary and the Buddhist terms we're developing here,

[61:11]

We have borrowed, again, which most of you are familiar with, borrowed or critical consciousness, and secondary consciousness, and immediate consciousness. And the more you rest in immediate consciousness and go into secondary or moral consciousness, The more you develop immediate consciousness where you're not thinking but just sensually apprehending,

[62:34]

You develop the ability to have a timeless moment, a stopped moment, in the center of every perception. So a rose is not a rose. Not a rose, not a rose, and a rose. I think you're beginning to see how all these things fit together. Now, if you don't know, those of you who don't know what this is, Sunday, Ulrika can teach you later. Or Root can, or Christian can, or my boss can.

[63:55]

Or Neil. Those of you who should be old pros by now. Yes. And I sometimes have these moments where you see everything very fresh and clear. And I then experienced that I really want to go back to follow the secondary consciousness. It's a very adhesive pull. So somehow I have a feeling I'm free to be in the civilian's culture. On the other hand, I choose not to be. Do you want to say that, sir? Do you want to translate for him? Also, if you're based in borrowed consciousness, even though sometimes you're in the other, you're drawn back up into secondary

[65:01]

and even though sometimes you sunbathing experience the needed consciousness. I'm sorry, I didn't understand. It's okay. What Mike just said is again an example of the process of realizing one-pointedness. which we can say is also the process of resting in immediate consciousness. We begin to get the ability to do it and you see it clearly. And you like it. You prefer it. But you're drawn back into it. You're drawn away from this because of habit energy.

[66:24]

So then you practice with the precepts, then you practice with habit energy and so forth, and you begin to develop tools for dealing with habit energy. But doesn't that sound a little bit like it's better to be in immediate consciousness? I mean, in order to do my job, I have to be in borrowed consciousness. It's better to rest in immediate consciousness and between each moment of consciousness be an immediate consciousness again. That is definitely when Buddhism is considered better. Now, this is only a technology, a spiritual technology of waking mindfulness consciousness. But realizing this as home base opens you up much more directly, immediately to awareness to emptiness, to emptiness which is not in the category of being or non-being, neither increasing nor decreasing.

[68:01]

It opens you much more directly like a gate, like a trap door which opens you into utter darkness. But a darkness that connects us right now. In which many things are happening. In which real teaching is occurring. This is also the blind donkey. Yes? I'll go, Mr. Biden, as long as I can. Why not? As often, I would say. But it's really a matter of returning. This becomes home base. But it becomes home base when you have a shift from here where our habit energy brings our identity together.

[69:05]

As long as your identity is tied up in comparisons, the future, the past, you're adhesively connected to here And there can be a shift. You can have insights, but eventually there's a shift. We call it a shift in the basis. And you actually find you're located here. Your center of gravity is here and not here. And when that shift in basis occurs, it's one kind of enlightenment experience. You can do it, you can remind yourself of it, you can have a taste of it.

[70:23]

And again, as I always say in Buddhism, a taste is a promise. You don't have to grasp at the taste. If you're practicing, taste is a promise. And at some point, you keep repeating this to yourself, you keep presenting it to yourself. At some point, the building turns upside down. There's just a shift, and you feel, oh. And from then on, you may be drawn back sometimes, but basically you're coming at it from a whole different place.

[71:32]

It's not different. But instead of going this way, you're going this way. It's not so mysterious. So, yes? The three nen actions in Cicada's book, you mean? Zen training, yeah. Yeah, it's a useful book to read. And I actually got that book published. And knew Cicada and wanted to help him.

[72:47]

But I don't entirely agree with it. I think it's a little too simple, the system of the Nens, but it's definitely related to this. And the reason I like the book is because it's the kind of lore monks tell each other. It's not so much what teachers teach, but rather people tell each other to help them figure out what the teacher is teaching. So it's quite good to read from that point of view because we don't have that kind of experience. The book is called Zen Training, anyway, by Sekeda. Published by Weatherhill. Yes. Would it be right to say that one-pointedness is equal to non-substantiation? Yes. And one, they are the same thing.

[74:04]

I mean, one, as soon as I substantiate, I'm not one-pointed anymore. That's right. I don't substantiate. Right. I'm . I mean, what you say is right. It's a little simple, but it's right, and it's a good thing to understand it that way. But when you understand something like that, and it's good to be clear, don't make it a map or a plan. Just hold that clarity as a kind of encouragement but don't make it a map.

[75:10]

To say the obvious, the map is not the territory. And you want to be careful to stay in the territory. Because the unexpected happens in the territory. Yes. So this is a model. It's a model, yes. But how does that get together with the model of no model? This is a model of no model. No model. This is a model. But it's about freeing yourself from models. So there are two models. One is the model of the no model.

[76:12]

Yeah, all right. And then there is model. That's why I call it a model of no model instead of calling it emptiness. See, I could have just said here... I think we've covered quite a lot today. You know a lot about Buddhism if you know all this stuff. And if it works in you. And what I'd like to see is this work in you. It becomes your provisions, as I've said. Well, I think this has been a very good place for us to practice in.

[77:33]

And I hope there's a possibility we can come back next year. Now, looking at a koan like this It's quite common, natural, to only deal with part of the koan. In fact, it's rather unusual to go through such a dense teaching in just two or three days. But I think since you've read it Since Monday and Tuesday and Wednesday we won't be here together to look at it if it comes up or maybe it's a good idea to go through the koan to some extent together so you at least have a picture of it or a feeling for it.

[78:58]

So let's look at it. Now, what we've looked at so far is Just what, since Linji's about... The wake-up call. Sometimes transmission is called... He doesn't believe you. No, no, he does.

[80:14]

Sometimes transmission is called... Elder to elder, meaning elder brother to elder brother. And sometimes it's said they both hear the sound of the rooster. Yeah, by the übertragung, also nennt man das manchmal die Übertragung von einem älteren Bruder zum anderen und manchmal nennt man das auch beide hörenden Schrei des Hahns. So this rooster may be an ally and he's doing his best for two days. So since Linji's about to die, I've spoken about what it meant for Linji to be alive. And there's reason enough to do that, given the case, but also the introduction relates it to the birth and existence of beings in the Diamond Sutra.

[81:21]

And I'll show you that in a moment. The koan also presents, well... Charles Luke Chuckluck, a friend of mine calls him, has written a number of quite useful books on Buddhism. And I've learned a lot from him. But he has a different understanding of this koan than I do, of this case at least. And the koan is also, this case presents two views of the koan. Now the tendency for us in reading in general is to allow the content of the case, the content of the words themselves, to establish the context.

[83:06]

And this is our, again, since one of the main things we've looked at this weekend is this habit we have of substantiation. We allow the words to substantiate themselves for us in their usual meaning, context, etc. But let's imagine the context. Say that I say to you today, I'm afraid that I'm decided to stay, to go into a kind of retirement, and I will, starting in a little while, and I will not be coming back to Europe.

[84:21]

and I'll be in Crestone some months of the year. And after I leave, don't, and I say to you, after I leave, don't, destroy my treasury of the eye of truth. Now, if I've been practicing with you a long time, and especially if there's only some I've been practicing with many years, probably you know me pretty well. I mean, if you don't, I wouldn't even be, you know, it wouldn't be Linji, it wouldn't even be me

[85:22]

So let's go and let's look at the introduction first. Devoted entirely to helping others. you don't know there is a self. You should exert the law to the fullest without concern that there be no people. Now, the idea that there's no people, don't you find that really rather strange? Well, the most explicit place this idea that there's no people occurs is in the Diamond Sutra.

[86:29]

And so here it says, And although innumerable beings have been thus led to nirvana, no being at all has been led to nirvana. And sometimes this A case is written down, translated as, Linji says, after my nirvana, don't destroy the blah, blah, blah. So I'll read this rather famous section. It's the third part of the very beginning of the Diamond Sutra, the third little section. And this is also the root of the Bodhisattva vow.

[87:46]

Which is also, again, instead of our usual act of substantiation, how we glue the world together. So the Buddha said, here, Subhuti, someone who is set out in this bodhisattva vehicle, should produce a thought in this manner. That's already quite interesting. Should produce this thought. As many beings as there are in the universe of beings

[88:47]

Anything comprehended under the term beings, whether egg-born, born from a womb, moisture-born, Or miraculously born. You know, this practice of analysis in Buddhism, you cover all the categories. Sometimes there's a little wetness, there's something green growing there, ah, moisture-born. As many beings as there are in the universe of beings comprehended under the term beings, egg-born, born from a womb, moisture-born, or miraculously born, with or without form, with perception, without perception, with neither perception nor non-perception, these Buddhists aren't going to let anyone out.

[90:22]

And here this idea of with perception or with non-perception or without perception is part of this many questions in Buddhism like hearing the teaching of insentient being. hearing the teaching of insentient being. Now, this... This... You're joining the rooster. This idea of insentient being is not, you know, with perception, without perception, etc., isn't just to be considered as the form of analysis which covers all categories.

[91:53]

It's not just there because the practice of analysis in Buddhism is to cover all the possibilities. It's also because When you become more subtle in your consciousness, you feel the presence of consciousness everywhere. You know, I wouldn't be a bit surprised if I stood up and found an egg.

[92:56]

And part of this koan is, as the previous koan is, this sense that animals have an extraordinary consciousness. More extraordinary than ours in some ways. And you, just as your consciousness can be a vehicle for my consciousness, An animal can be, as you notice, animals are like their masters or their masters are like their animals. We become vehicles for each other. But the internalized consciousness of an animal can become a vehicle for your consciousness. So we could go farther, rocks, trees, etc.

[94:15]

So Kiersey once said to me, which I found quite

[94:19]

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