Okay. Try again. Okay. So, again, I'm just, I'm not... I'm feeling a field of a presence. I'm not thinking. And I'm not thinking separate persons. I'm thinking particulars, like your arm on your hand. Now, this makes you maybe understand better this exercise of Theravadan exercise. of attending to the breathing, while you have a perceptual posture of noticing whatever is noticeable, Während man eine Wahrnehmungshaltung hat, dass man alles wahrnimmt, was wahrnehmbar ist.

[01:05]

And not thinking person or book or just what you notice. Ohne Person oder Buch zu denken, sondern einfach nur was du wahrnimmst. Unmediated what you notice. Unvermittelt, also ohne dass es jemand... And the alaya vijnana works through unmediated associations. Okay. Now, why call this a body or an object? Well, okay, let's call it. Let's say that we have a choice of either calling it a body or a mind. Well, while I'm doing my exercises, breathing or weight lifting, I can think of the chimney on the roof, the stars above the house, the house I used to live in as a kid.

[02:06]

That's not the body. but the immediate situation of perception, the immediate posture of perception is my body. It's within my sort of peripersonal space. So we call this the body in yogic practice. And I think again, in the martial arts we have a version of that in feeling the potential movement of the person, not just their physical placement. Now what do you also see here? In this the body is the object of attention or perception, etc. What else do we see in this exercise? the object of perception, the object of attention, whatever, the experienced object, we don't see the self.

[03:45]

We don't see the soul. So in this object, in this exercise, you get used to not feeling the presence of self or soul. And this exercise opens you into your relationships within phenomena and interpersonal relationships in a new way. Now, this use of exercises is more early Buddhism. Although you can find it in the koan in the Shoryu Roku, I think number 20, where it says the breathing of following, counting, stopping, fixing, etc.,

[04:46]

And Zen is often called the most Theravadin of Mahayana practices. But still, we can do and should do this kind of exercise sometimes. But the more typical Zen way of practicing is to create an edge like already connected or already separated. And you work with that edge rather than an exercise. And let that edge keep appearing in your activity, thinking, mental, etc., postures. Und lässt diese Kante immer wieder auftauchen in deinen Haltungen, mentale Denken und körperlich immer wieder.

[05:53]

Until the edge makes you turn around. Bis diese Kante dich zum Umwenden bringt. Okay, so I'd like to end with one thing and maybe you could tell the kitchen maybe we'll stop in 15, 20 minutes or so. Also ich möchte mit etwas anderem enden. Bitte sagt der Küche, dass es noch 15 oder 20 Minuten dauern wird. I want to give you the statement of Dogen's, which I've given you several times before. I think it's something we should practice with. continuous practice which actualizes itself is none other than your continuous practice.

[07:37]

Just now. That each is technically different. the now of this continuous practice oh Now this continuous practice is not originally possessed by the self.

[09:02]

Okay. Now, we could have a seminar on what does he mean by continuous practice and so forth. But let's work with this statement. Extraordinary, I find, the statement of Dogen. In the context of this seminar. Now, the next statement you make is the word now does not exist before continuous practice.

[10:08]

Will you repeat that sentence? Yeah, sure will. The word now does not exist before continuous practice. This actualized moment This actualized moment is the seed of all Buddhist practice and of Buddhists.

[11:17]

I think it's actually the sea of all Buddhists and all Buddhist practice. Now, this is basically the same thing as this Theravadan exercise from the Vimuddhimagga. This sphere of the inhale and the exhale which is identified as an object we can also say is the now of this continuous practice. And neither belong to the self. So, if the now of my lived body right now is you, as well as the room, etc.,

[12:24]

This isn't possessed by me. This is not part of my text. This now is not originally possessed by the self. Now, I can define it through the self, well, I like this person, I like that person, I don't like, you know. I want hair that looks like... If I don't think any of those things, I don't try to put self tags on everything. In fact, is something much wider and deeper than any self-identification. So it's only continuous practice which has this now which will actualize itself. And the real, what really is meant by now, an actualized experience of now, only exists through continuous practice.

[13:56]

It does not exist before continuous practice. And this actualized moment, this actualized now, is the seed of our practice and the seed from which Buddhas are born. Okay? Yes. So let's sit for a moment and follow the dead. Do you have an expression like that? To call it a day? Let it be good.

[14:56]

Let it be good. Let it be an actualized moment. Let it be now. Oh, gosh, I should have been a singer, but I can't sing. I should have become a singer, but I can't sing. So it may sound like from the teaching of Zen and of Buddhism that you have to somehow get rid of the self or something.

[16:54]

Or stop thinking. But no, you just want to stop identifying with thinking as yourself. You're not identifying with thinking as if it were yourself. And if you look at the teaching as really the craft of practice, We can see that the craft of practice leads us into a world not particularly defined through the self. And we find through the craft of practice that we simply don't identify the world through the self so much anymore.

[18:08]

that we no longer identify the world so much through the self.

[18:26]

@Transcribed_UNK
@Text_v005
@Score_74.19