I don't know some of the Carolinas that are appearing. Yeah, so I not only see that my own knowing has a period of being constructed, but I also in the way I bring attention to Carolina or she present and so forth, there's also a result. So there's a visible process of a visible... experienceable process of birth and construction and duration and dissolving that's experienceable and then I let it disappear you know I intentionally let it disappear like clearing the blackboard

[01:04]

And then something else. So this, for Mark, is the practice of dharmas. But we could call this right knowledge. So in the process of habit of appearance, naming, and discrimination. We bring the four marks in here. We can call the four marks right knowledge, knowing how things exist. And then we can call this, and then we have the experience of suchness. And suchness is that when this is a real path, Right view.

[02:24]

Is to see in emptiness, to see into the dharmakaya. Yeah. So I think these Five dharmas and four marks is one of the simplest ways actually to see into why Buddhism is a Dharma teaching. To see what it means that we take refuge in or haven in Buddha, Dharma, and Sangha. Or what it means when we say to see things as they actually are. to see things through the process of how they actually exist for us.

[03:35]

And I'm very grateful for our ancestors doing so much work to produce such simple lists And it took actually centuries for people to actually get it, that it could be stated this simply. So we can talk about it in the morning. And you can practice it the rest of your life. Let's sit for one minute or so so you're properly hungry. Thank you. Thank you for your attention. And your translation. Thank you. We find ourselves into the big space of the body, the body that we don't know where it is.

[05:26]

It's not a suchness. before naming our boundaries appear? What appears if we don't name? Yeah, for some reason, since I've been treating this pre-day as a kind of lesson, which I presented so far, the five dharmas and four marks,

[07:09]

as a kind of magnifying glass to see into how we know. Maybe it's like studying the brush strokes of a painter. Yeah, of Cezanne or Picasso or Jackson Pollock. So you actually feel the stroke from which their reality or their paintings are made. So with the five dharmas and the four marks, we're kind of looking at the brush strokes of our Buddha ancestors. Dharma strokes.

[08:27]

That make the mind of a Buddha. No, I think we can understand it in this way. But since I've been treating it as a lesson, I don't know, we didn't sit much. So maybe we can sit for a few minutes now. And I'd like afterwards to hear some response from you of what you think of these brushstrokes. Is it possible? Can we see how we paint our world? This entry of mindfulness into the Eightfold Path.

[09:28]

Yeah, and you have already some experience with these brushstrokes. We've been speaking about an unobstructed mind.

[13:32]

Mind of clear comprehension. But what about an unobstructed body? A body also free from the habit of permanence. A body in which there's a lot of room.

[14:35]

Big room. A body in which there's levels of relaxation. That are continuously deepening. So, please give me some suggestion about how you understand what we've been talking about, or make sense of.

[22:39]

So, bitte gib mir Vorstellungen hier. I didn't speak in loud. I found it helpful to fill these words like a right path with my own experience or my own words. Help me to ask what are right views and what are my views. Mm-hmm. And where's the... Mm-hmm. Where is the source of present views, and where is the source of those right views?

[24:05]

With this description and understanding of the term right to go through all these eight terms and see how it relates to my own Mm hmm. Then there's also a question. You said, the mind is different when I'm angry, and it's different when I'm joyful.

[25:07]

And Shinryo Suzuki used this expression of big mind. What is that, then, big mind? OK. Sophie, can you hear him when he speaks English? I will speak louder now. It's not loud enough for you. Oh, I can sort of hear. Oh, when he translates in the tape, he can't be heard over the engine? In the car. Okay, so I do it for the cars. You do it for the cars. Yeah, I just want to confirm what you said, Andreas. Yeah, we have to somehow make this our own. Yeah, and as you said, try it out in our own language. Try to inhabit the teaching.

[26:09]

And when you can't inhabit it, But you have to kind of shift the words around or something to find a way to inhabit it. Yeah, that teaches you a lot. It's this kind of existential truthfulness. the measure of our own experience. And when you try to practice something like the... five dharmas.

[27:12]

And you see how strongly naming comes up in discrimination. And you feel yourself just at the mercy of this process of naming and discrimination. You can't stop it at the suchness of appearance. then we can see something, we can see our views coming in. Yeah, so our views and needs and so forth. So we have an entry there into the kind of purification of the first of the Eightfold Path. So, as you say, we can see some of our minds.

[28:20]

And seeing the boundaries, we can take some of the boundaries away. And taking some of the boundaries away is a way of understanding big money. So you can also understand the boundaries as gates to big mind. I mean, form is emptiness. Emptiness requires form.

[29:27]

We know emptiness by taking away form. So when we notice a boundary or a naming or a habit of discrimination, And we stop at that point. Stop the naming or stop the discrimination. Not as repressing or trying to get rid of thinking. But just to notice the activity of thinking. And to feel the boundaries of that thinking. And you know the boundaries before thinking and the boundaries after thinking.

[30:41]

So it's not so much suppressing thinking, but just knowing that you know already before thinking. So Dogen tries to say things like this, like to think, non-thinking. Yeah, to think and to take away the... Form of thinking of non-thinking. Non-thinking arises through thinking. When you feel a wider mind, a wider body. Yeah. Are these five dharmas not one?

[31:46]

Are they not all included in one dharma or contained in one dharma? Well, how can I say something isn't one? Ja, wie kann ich sagen, dass etwas nicht eins ist? Ja, you got me there. Ja, jetzt hast du mich da reingebracht. But is it useful to say it's one? For me, this one is not so important, but to see whether these five are aspects of one dharma. Yeah, appearance, suchness, So this

[33:06]

So that these appearance, and sections, and discrimination, and naming can be part of what? Of dharma. Of dharma, and are not disturbing. All right. And how do you define dharma, then? We define as to dharma, dharma. a suchness where thinking of thought is not disturbing. That's okay. That's a useful definition. We could also perhaps define dharma as a to see emptiness on form.

[34:29]

To see permanence, to see impermanence. on permanent. But whenever you do that, we could call that a dharma. So these five dharmas, You know, as you heard this morning, I'm really impressed with these things.

[35:31]

That you can see so clearly in this list the turning point of right knowledge. Where you can turn our ordinary habits into wisdom. So the purpose of the five diamonds is a process, a craft of turning your habits of knowing your habits of permanence into a habit of impermanence.

[36:33]

Seeing or feeling impermanent. Now you're just kind of like, oh great, I'm feeling impermanent. big deal. Yeah, my teeth are falling out, my fingers are growing, you know. What's the point? But when you, you know, The fruits of impermanence are not eaten. You can't describe them. But when your habit of seeing, knowing, of knowing and seeing, we use seeing to mean to know in English and I suppose in German too, and yet we're not talking something visual.

[37:57]

So this... So the... When you have a... habit of knowing impermanence, it's not just that now you know impermanence. It's a different world arises from knowing impermanence than arises from knowing permanent. body arises mind and body feel different and things automatically make sense and that when things automatically make sense you move like I said this morning when there's credibility you can move

[39:07]

in a way that you can't do when things are not credible. Yeah, there's a possibility of understanding things that's not possible when there's no credibility. Credibleness. And likewise, when things... ah, what can I say now, automatically makes sense. You move into a body feeling of knowing in the world that, I don't know, something, I can't say that it's different, I don't know. Anyway, I should stop right now because my tongue is getting stuck in my ear. Yeah, okay. So, the five dharmas are a clever and extremely wise technique, craft, to get us to notice the brushstrokes of the mind.

[40:47]

The five dharmas are a clever and very wise technique technique to see the brush strokes in our mind. And the point there between discrimination and right knowledge or the introduction of right knowledge is to change the brush. change the brush stroke. Okay. But we could also call those then the five processes to know Dharma. But they're also called the five Dharma. Because it most works as a process when each of them is a Dharma. Yeah. And I mainly emphasize this morning appearance.

[42:04]

When you really feel appearance is the fact of something. For you, it's... Its actuality is not its materiality, but its appearance. Its actuality is not its materiality, or rather, that's not right, its substantiality, but its actuality is its momentariness. But in that sense, each of those you can understand as a Dharma. Okay. Our goal or intention is something that makes us act in the world with a certain direction.

[43:14]

So when we assume that we construct our world, Do we construct them with having the intention in the background, the intention of where we want to go? So this background intention defines what we construct. It influences in a certain way. So from that, the question arises, do we get

[44:18]

Do we always get the world that in this background or implicitly we already created or pre-thought it? Yeah, I think we... I can't give a simple answer to that. All in all, we get the basic frame of the world from our views. The basic frame of the world. But the degree to which that actually becomes our world. I think that what Mahakali's done is taken us right back to the beginning. of the Eightfold Path. Now, you know, I'm so happy that you're here for what we're calling this free day.

[45:47]

What is the pre-day, the day before a day? Is the real Friday going to occur later? I just came from an airport. The eightfold path assumes that behind our feet conduct and so forth is our intentions. And behind our intentions are our views.

[47:02]

This is just, you know, all of Buddhism is right here in this view. Now you can't get at your views very easily. Because if you analyze the way the mind works, naming and discrimination, and your thoughts arise, after your views are already there, So it's very hard to see your guilt. But your thoughts are a direct expression of your youth, if you look at them.

[48:04]

They tend to. But they're not always. Because, for example, let's go without going into the five skandhas, let's just go to the four skandhas. Generally translated impulses. But I think it's more accurate from a practice point of view to think of it as associative mind. If you release yourself from consciousness And you have a mind of free association, as Freud emphasized. You begin to have thoughts that don't necessarily conform so tightly to your views. In that way you begin to see thoughts, you begin to know that your world isn't just your views embedded in your consciousness.

[49:30]

Through that you begin to see that your views of consciousness are not the whole of your life. And your dreams show you that. Psychedelics can show you that. And mainly meditation can show you that. But you start to have noticeable changes noticing, I don't know if we call them thoughts, noticing thoughts, something like that, which arise from somewhere other than your conscious views. Now, I can't promise that I will not talk about some of this once the seminar starts. Coming to the pre-day doesn't free you from the burden of being bored occasionally in the rest of the seminar.

[50:38]

Because you've heard this before. Particularly if you draw me into the Eightfold Path. Yeah. And, you know, because I don't have any plan when I speak particularly. I have a general feeling. And that feeling, I can't talk in a way that I'm guided toward the feeling I'd like to to arrive at, a direction. So I find the path through various possible things to talk about by staying close to what I understand is the feeling of the topic.

[51:44]

Yeah, so I don't know, you know, so, you know, I might find this evening or tomorrow I have to Well, to get there, I'm going to talk about that that I talked about before. So I apologize in advance. And if the whole three-day group gets up and walks out before... I'm not going too far. So it... It's through mindfulness and concentration that we begin to have the skill to see our view.

[52:49]

But the first step is to, as I think in a way, Andreas implies, is to take an inventory of the views you have. Because we, you know, you can't... Part of seeing your... Part of introducing wisdom views... To break the habit of permanence is, in effect, you're introducing a wisdom view that contradicts the deluded view of permanence.

[53:57]

Mm-hmm. Now, the most common view that I... the most common example I've used, probably in all the years, is we have a cultural view that space separates. that I'm here and you're there. And that's a separation. And if that is my view, my perceptions and conceptions will continuously confirm that until it's not just a cultural view, it's a fact for me.

[55:04]

And as a result, I won't notice the many ways profound ways we're connected, already connected. So I've often given you a phrase, already connected. To counteract, as an antidote to, the view we have, we're already separated. I think this is a really extremely lucky example. Because it's quite easily understandable.

[56:12]

And it's quite easy to practice. And for most of us, you can see the effects pretty quickly. If you practice already connected on each You'll find yourself, most of us will find ourselves in a somewhat, maybe more than somewhat different world. And then after a while, our senses begin to confirm that we're already connected. So, to me, so far, that's the best example I've come to, to see how, to show how a view is behind our thoughts and intentions.

[57:20]

How our views are behind our thoughts and intentions. I want to stay with that. Yeah, go ahead. I want to stay with that already connected while discriminating in thinking. If I watch the process now, first the sitting, I felt connected, and then on the thinking, I'm listening to you. I felt more and more separation, and now I got it back, because you reminded me, but while thinking regularly, or trying to think outwardly, to understand this separation.

[58:23]

Deutsche Bitte. I ask myself how I can continue the connection, even if it is about thinking in more detail or making a distinction. For example, how to understand points that are also written. I'm always wondering about those five dharmas, and you said there's a turning point after those three that we are all very well trained, and that's appearing and naming and discrimination. After that, obviously, there's a turning point where you said, hey, it gives wisdom and knowledge. Could you zoom into that? How do we do that? How do we get rid of it? a well-trained perception, and then we suddenly get all this wisdom and change into suchness, and it sounds easy, but do you have some practical perception?

[59:25]

Deutsch, bitte. and then you happily say, well, now I'm going to invent a new knowledge and free time, and then it comes to the touch. So that seems to be the turning point, where you can take yourself exactly from the conventional perception, where you can separate that and put it on a different level. And then you put it into practice. Well, I think it's important that it be easily comprehensible. Because if it's hard to do, we know that, but it's easy to comprehend. And the ease with which we can comprehend it... Making sense gives us hope, confidence to make it a habit. But the degree to which you can make it a habit, that's up to you.

[60:29]

Because you've got the momentum of 10, 20, 30, 40 years. It's not so easy to change that momentum. But what's to me extraordinary is the momentum of decades actually can be changed in years. But your intention has to settle into resolve. Yeah. And if you want to paint like Cezanne, you can't just paint, you know, mountains and farmhouses.

[61:51]

You have to look like lots of paintings of mountains and farmhouses. You have to what? It'll look like lots of paintings of mountains and farmhouses. If you paint just mountains and farmhouses, you'd have to get into the way Cezanne sees. And the way he uses his brush to suggest leaves are actually moving. Part of Cézanne's brilliance, I think, is to paint impermanent. So if we can get into our habits of perception, we can change. So, I hope that this, something like the five diamonds, gives you confidence if possible.

[62:54]

Yeah, it looks easy. Maybe it is easy. But I'd better get to know all the parts. So you actually, I mean, I'm sorry. I'm both sorry it's so simple and so mechanical, but it requires your resolve. Yeah, you just have to sort of like, okay, appearance. You have to say it. A little green tree there. So when I... practice something like this.

[63:55]

I look away and then I look at it and let it appear. And I look away and I look at it and I let it appear. And I get so I can feel the physical quality of appearance. Until it's stronger and stronger, I can feel the physical quality of it appearing. And so it stays fresh. If I do it five or ten times and it If for five or ten times it's stale, I stop. Stay stale means? It's like the opposite of fresh. And of course, we're always seeing people. I try to let each person just appear.

[65:12]

It's like the sound of an airplane I don't name. And I really have to make it a new habit. And that's exactly where Western philosophy has stopped. Western philosophy has been well aware that everything is mine. When I look at you, I'm seeing my own mind. I mean, just the example I've used quite often is Wittgenstein says, but there's nothing in this scene that tells me it's seen by mind. Nothing in this scene, S-C-E-N, that tells you it's seen by a mind and seen by

[66:14]

30 months. So you have to observe observing to notice that. But Wittgenstein noticed that. He didn't know one thing. He didn't know how to practice it. He didn't have the concept of practice. Which is where we see the rootedness of yoga practice, of Yogacara practice. And to practice it means you have to Have a technique for introducing wisdom into your habits. And what's going to motivate you to do this? Well, if you're on the edge of going crazy, you have a good motivation. At least if you'd like to stay sane.

[67:40]

Yeah, or if you're suffering a great deal, you've had a tremendous bereavement. Bereavement. Bereavement is the loss of a loved one or a lover or somebody died. But more commonly it's understood it has to arise from compassion. Some kind of tragedy in your own life helps, but really when you care for others as much as yourself, You are something, let's be pessimistic, something close to that. You can, that motivation, Just to help yourself isn't motivation enough usually.

[68:48]

But it's surprising when your resolve is complete or strong or thorough. It's amazing how fast you can get inside your habits and change them. So, you know, it's useful also not just for the pure, but also to notice our habits of naming. I found it useful to visualize naming as a process of putting a sticker on something. Then in my mind I would So I'd see myself very quickly going... Pull them off.

[70:15]

I'm a very simple guy and very mechanical like that. I find it useful to have such a visualization. Now you treat naming almost negatively, but I have the experience when I name things that I treat them with more mindfulness. I think this is almost a prerequisite to pulling it off afterwards. Can you give me an example? When I go into this process of what happens here, I have this perception.

[71:26]

In this way I'm not mindful of detail. When I then focus detail, Then automatically, in naming it, there is a label. Then I'm letting go of this label, but I have a clearer perception of what I labeled before. Yeah, I appreciate what you're saying. And, you know, I'm not the last word on naming. I'm not trying to say everything about naming.

[72:42]

First of all, naming is the... One of the most common practices in Buddhist meditation for clearing the mind. Like when you're meditating and you say, this is a long breath. This is another long breath. This is a short breath. It's a very powerful process. What I'm talking about primarily here is that naming which leads into discrimination. And If you can stop naming at naming, if you can stop, when you name something, you stop the process at naming, then naming is a dharma.

[73:58]

Yes. I asked myself this question. Maybe that's the question also that Iris asked. Why do we think of our thoughts as reality? Let me have a moment. Let's go back to naming again. If I just have a feeling, this room, without thinking about it, just this room, or not even

[75:08]

this room, just this. And this and the are very important words. This and the. The book. And obviously are closely connected to was. Wichtige Worte und sie sind ganz offensichtlich verbunden mit was, also so. So when you... the is a little bit of wisdom attached to each word. Then it's also a process of acceptance. This situation. That's a kind of naming.

[76:23]

But it's not what's meant by naming in the five dharmas. The naming as a direction Which direction the naming is going makes a difference. Because naming is an activity. Okay. Why do we believe our thoughts? Why do you think? Generally, I mix up the map with Territory. Territory, yeah. But I don't know exactly why I switch from the level of views, because I want to create an orientation and I'm interested in knowing what's going on.

[77:34]

I don't really know why I mix it up, but in this area of use, maybe because I look for orientation or to orient myself and to know things. It's easier to reduce the territory or handling nature to the map, to handle it. Well, you know what's amazing? I mean, you know, of course, Gregory Bateson and others made this point. The map is not the territory. Yeah, there's a lot of wisdom in that. We're thinking that. But what's amazing is that you can douse a map. But some people can take a map and douse for water on the map.

[79:05]

Whoa. But that means that somehow they can feel the territory through the map. And maybe that's the ideal, to be able to feel the territory through the maps. Yeah, why do I think we believe our thoughts? Well, if I go back, I've avoided it so far, talking about my daughter. And there's only 10 minutes left, so I can't talk about her too much.

[80:11]

Yeah, well, she's gone from... You know, we say in Buddhism that you're not born... good or evil in the Hobbesian or Mill, Locke sense. Locke and Hobbes and Locke. We're born in Buddhism with tanha, which is a thirst for not less than everything. And Sophia is a good example of a thirst for not less than everything. And we're trying to direct this flow. So she's gone from jet crawler Jet crawler.

[81:20]

She crawls, but like a jet. Like a jet. Okay. Night crawlers, too, but that's a worm for fishing. Anyway, gone from jet crawler to walker. And from walker to climber. And she climbs everything, practices climbing up and down. If she were here, she'd go from here to there to the table, and then she'd go all the way back down and back up, five or ten times in a row, getting her skill. And I want to tell you, I noticed an interesting insight she had.

[82:26]

Sort of the end of her nine months, she started, halfway through her ninth month, she started standing up a lot. Kind of standing there, surprised, how did she get there? And then near the end of her nine months, she started walking a few steps. But she didn't really see the point of walking. And I think that she just preferred crawling. And she thought we would, too, if we weren't too big and clumsy to do it. Clumsy.

[83:27]

Because you'd think she'd say, oh, the big people are walking, I'm going to walk too. But that didn't seem to occur to her. And I watched her one day standing, this was around the day after her 10th month birthday, And she was standing there, and this is what I felt she felt, and it seems to me quite clear that that's the case. She saw that things were connected in the air as well as connected through the floor. She thought everything was connected by the floor. If she wanted to get to that wall, she could see that the floor connected it.

[84:34]

Perhaps as a mountain climber might be going from this peak like a crest stone to this peak, but the ground is like this and you have to follow it. Because normally once you want to get She'd instantly drop to the floor, jet her way across and get up. But I saw her and she suddenly saw it's connected up here as well as through the floor. And I would say that's actually an enlightenment experience. And I think we have many such enlightenment experiences. Waiting, as I say often, to be realized through our practice. actualized right now.

[85:54]

Anyway, she stood there. She suddenly saw it was connected right there, not just through the physical floor. And from that moment, her preferred mode of locomotion was walking. If she was in a real hurry, she dropped back down to the floor and raised a cry. Now, what I see her doing, I won't go too long there. No, I haven't gone over yet. What she's doing now is she's really trying to get language. And she makes a lot of sounds and makes a lot of sounds that

[87:00]

we all can make together. And occasionally she actually imitates a word. Is the word for egg ayah? Mm-hmm. Ay. Ay? One egg, ay. Ein ay. Ein ay. What is eggs? Ayah. Ayah, okay. So the other day, a couple weeks ago, Marie-Louise said, shall we have eggs this morning? And she said it in German. And Sophia isolated the sound, and for the first time, she said real clearly, ayah. She was so proud of herself. What kind of pride in being? She was in bed with us. that she could isolate a sound out of a sentence and repeat it.

[88:16]

Now, she knows lots of not only words, sentences. She knows sentences. We can say sentences to her and she'll know what we're talking about and do it. Or we can ask, where's your nose? And she'll point to her nose. But she can't say. She can't say a sentence or say any words really. But she sees this world of stuff, the particularity of things appearing. And she's very clearly got the idea that if you know the sounds that go with the particularities, you can manipulate things. So with the fullness of her

[89:17]

huge being stuck in his tiny body. And she's tremendously impatient with her little body. She can't do things that she wants it to do. She wants to do it, but her body isn't up to it. And she... fully wants to be an adult. And she won't eat baby food in general out of a glass, out of a bottle. She wants to eat what we eat. So if we're sitting down and eating, we have to give her our food. And she won't let us feed with her spoon. She has to hold the spoon herself. And if we want to eat baby food, we have to pour it onto our plate.

[90:32]

As if it were our food, we all eat our baby food. And then she'll eat some of the baby food. Because she's determined to be an adult. And she has no teeth, but she eats everything. I don't know. So she's really got the idea that the secret to all of this is words. And I think that if you learn a language and

[91:18]

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