Breathing in I observe the interdependence of all things. Breathing out I observe the impermanence of all things. This phrase is applied to various teachings. And this is from early Buddhism. And I think what we tend to not recognize maybe because we think things come from outside The degree to which a statement like this is meant to be thoroughly practiced

[01:05]

Yeah, and... But to the degree to which it's thoroughly practiced, it's a transformative practice. Yeah, so each word is actually a practice term. So breathing, the first word, means the practice of anapanasati and satipatthana.

[02:26]

It means that anapanasati means that you really observe the physical movements, physical presence of the breath in the body. So the breathing, which is just something you do all the time, has attention brought to it. And attention brought to it as a bodily phenomenon. And one of the things that happens and intentionally happens in Zazen is you really bring attention to the bodily breathing.

[03:32]

And you're bringing attentionality then is the tool and dynamic of wisdom. So you don't really know exactly what you're doing at this stage. You're just a person in usual consciousness. But this is suggested. So you spend some time simply bringing attention to the bodily experience of breathing. Also verbringst du einfach einige Zeit damit, die Aufmerksamkeit zur körperlichen Erfahrung des Atmens zu tun.

[04:47]

Yeah, that's really the shorthand is knowing when there's a short breath, knowing when there's a long breath. But that means knowing the topography of each individual breath. So you just get used to breath being more and more physicalized. Now, it's an intention of sasen practice that you do this. Yeah, the shorthand again is Count your breaths or know when it's a short breath or long breath.

[05:51]

But it actually means, since nothing comes from outside and you're creating everything, then it means the fullness of attention to the bodily experience of breathing. And you develop, as I say, often you develop in the muscle of attention. And you're developing the body as a location for attention. And the more you develop the body as a location and vehicle for attention, And the more you develop the body as a place and also a vehicle for attention, you develop ways in which attention has some choices other than thinking.

[07:12]

So attention isn't always just going to thinking automatically in past and future. It has this new landing field, this new territory, this new location of the fullness of the body. So breathing in, I observe the interdependence of all things. Now, observe is a word which means developed. You know, we don't have words for these things exactly. Observe means mindfulness practice.

[08:28]

But what is mindfulness practice? What is this observing, as a technical term, you are bringing to this wisdom statement of interdependence of all things? Well, mindfulness practice, the four foundations of mindfulness practice, satipatthana, are usually mindful of the mind, mindful of the body, mindful of the breath, and mindful of dharmas. And the four fundamentals, the four parts of mindfulness, the satipatthana, are normally counted as mindfulness of the body, mindfulness of the mind, mindfulness of the body, mindfulness of the, how do you say it now, phenomena or?

[09:45]

Breath, dharmas. Breath, okay, breath and dharmas. Body, breath, mind and feelings. Did I say feelings? You didn't say feelings, no. Okay. Now again, this is an individual practice of each of these four. And it really doesn't mean simply bring mind to the body. It's just attention to the body. We can approach it with something like the bodyfulness of the body. So that if you practice this, you stay with it for a while, you know, a day or two or a month or a few hours, you stay with bodyfulness, a bodily attention, not a mind attention, a bodily attention.

[11:04]

So it's a bit like, I mean, maybe if you were immersed in cold water, you'd have a bodyfulness feeling, a full body feeling of the water. And you're bringing this bodyfulness to the awareness of, to the interdependence of all things. And then in the like manner, the mindfulness of feeling is more, I don't know, again, the feelingfulness of feeling.

[12:14]

So you try to just let yourself feel maybe something like Frida has to do. You feel the presence. You feel yourself in the room or situation and you're not objectifying it or thinking it. that you feel yourself in the room, or that you feel the presence of others, and without you objectifying things.

[13:19]

And so we have mindfulness, but this can be, you can try to feel again how you can be fully mind, minding, minding. These are just words, but you've got to kind of like use them to locate your experience. These are four mediums, matrixes, contexts of experience. And you're trying to see if you can really feel your experience, not in thinking, but in these four mediums.

[14:34]

And it takes time to establish these as mediums of knowing. And this is what makes it a transforming practice. And the most difficult to try to get into our experience is that dharmafulness of phenomenality. Good luck.

[15:58]

It doesn't get worse. She knows it can get worse, is that what you said? It doesn't get worse. Oh, it doesn't get worse. Okay, so... I think the biggest gap we have to get over is how to act, feel in a world that's interdependent. Interactional. and we're inseparably part of that we are inseparably that interaction And I can say things like, that's just different atomic or molecular forms of us.

[17:04]

Well, that doesn't help us much. I think the best is to maybe use a phrase like the non-external world. So you don't feel the world is external. And this is hard to really get feel for because all of our language and culture makes that different than us. So there's no words or concepts built into Western languages that allow us to say that. But if you really know that you're just an activity and that's an activity and eating is an activity and so forth, there's a... Again, I think that...

[18:36]

Dharma door is non-externality. Sometimes when you have an experience of a realisational like experience, You feel the world is settled. Everything is in its place. That's what our senses tell us. Everything feels like it's in its place. But that's what our senses tell us. But what's actually the basis for that experience is that everything is in its place in you. You're finding, you're in the midst of feeling consciousness constructing the world.

[20:10]

So we don't know what the world is, we only know the world we construct with our senses. But when you feel you're in the midst of the construction, it feels like everything is in its place. This is something like exploring the Dharma of no external world. So mindfulness of objects or mindfulness of objects as dharmas, which is part of the Satipatthana, is as close as we can come to saying it in a way we can feel it, is it's an awareness, a dharmafulness of the non-externality of the world.

[21:53]

So, breathing, in having fully articulated the experience of bodily breathing. Observe. And now we know observe means bringing the fullness of the four so-called practices of mindfulness into an engaged immediacy

[23:07]

with the impermanence of all things. Now, I decided to take just some simple early Buddhist statement. Which is assumed that you've already practiced in the shamatha practice of Zen. Now, if we all lived together, we could more and more develop these things and check our development with each other. If this is an individually transformative and collectively community transformative prayer,

[24:24]

And you feel yourself engaged in immediacy through these four mediums of satipatthana. So there's no lack of things to do. And it's the And it's the thoroughness with which you open yourself, realize these things, which makes practice transformable.

[25:36]

Or you always will remain, usually, in the container of yourself. The container may get nicer and nicer, but it's still a container. So we can think of practice for most of us as making the container nice. But practice which is transmittable, and that's what I've been speaking about, do we have a contemporary saga or a generational saga? It's mutually transformable, mutually transformative practice which is transmissible.

[26:44]

Yesterday I went on too long, so maybe I'll stop. You can tell the Ina whether you think this arrangement is better than the arrangement yesterday. it feels a little better to me maybe tomorrow we could try having these platforms in the middle of the room and then people can sit here too and the day after that no, I'm just kidding thank you Nö, und selbst, ich bin gleichermaßen jedes Wesen.

[28:00]

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