And you find mind and body and speech means all movement or articulation. And you find the world in that movement or articulation. Not the world you assume exists. but the world that appears through body, speech and mind. Anyway, in some kind of homeopathic way, perhaps, see if you can practice this exclusivity of body, speech and mind. In zazen or sometimes just sitting by the window. Just find the body and the mind.

[01:02]

Find the mind and the body. Find both in speech. Now you have to understand here, speech means the relationship of body and mind. Don't look for speech in the dictionary. There's reasons it's called speech, but don't restrict yourself to dictionary idea of speech. When body and mind come together in the action of caring, A world appears.

[02:07]

What is this world? Just occasionally find yourself there. Or here. And that's the practice of body, speech and mind. Das ist die Praxis von Körper, Rede und Geist. Okay. Thank you very much. 15, let's just pull it out and eat this. She was drinking all the wine and saying, oh, oh, oh, she's saying, oh, oh, oh, she's saying, oh, oh,

[03:11]

It is good that it is good that it is good that it is good. Welcome to the world.

[05:27]

Nyo nyo wa yakusen ma no nyo ayo koto katashi arei ma ken no Jijujitsu koto etari Megawaku wa nyorai no shen Jitsu iyo no yeshi tate matsuran All ye men of God, may God be with you, and may God be with you. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. So this is the second ten-day period of the practice month.

[07:21]

And I hope most of you can be here for the full ten days. And some of you, the residents and some others, are here for the whole of the practice month. So I'm not going to repeat what I said in the first... I think four teshos in a seminar. But we have to mutually understand something about how you work with a practice like this. And I think this practice of body, speech and mind.

[08:33]

And I think, first of all, it's good to know very little about the teaching itself. To start in a fairly primitive way, Yes, what is body, speech and mind? And the first question to ask yourself is, why are these three put together? Yeah, so you just, I think, play around with it. But, you know, if you... You have some... You want some kind of... direct experience of body, speech and mind, not your ideas of it.

[09:53]

Yeah, I'm speaking right now. This must be in the category of speech. And you're listening, so your listening is in the category of speech. Okay, so why is speaking and listening both in the category of speech? Because there are certain rules we can look at that are rules that constitute a teaching. Yes, so what makes a teaching, I should repeat myself a little about that, what makes a teaching is that, a major teaching in Buddhism,

[11:00]

is that it's exclusive. Or rather, let's say it's inclusive. It in itself includes all the other teachings. Or leads to the other teachings or seeds of the other teachings. So as adept practitioners, you ought to be familiar with most of the basic teachings. And to be familiar means you explore it, investigate it. And over some weeks you become familiar with it. And you have some insight into how it works, why it is as it is.

[12:26]

Yeah, now, if you want to become adept at a particular teaching, then you have to spend some weeks with it over some years. Now, it's good actually to become adept at one or two of the major teachings. meaning you fully explored its possibilities explored and realized its possibilities and that realization then extends to other teachings Now, you know, I've known a number of people from when I first started practicing in the early 60s that were pretty famous writing about Buddhism.

[13:40]

And writing about or having certain enlightenment experiences. And what I found starting to practice with Suzuki Roshi... Yes, the practice is about enlightenment experiences. But it's really about enlightenment experience within a matured craft of practice. Some of these people who I would say clearly had enlightenment experiences, but they didn't have their alcohol under control, their smoking under control.

[15:19]

Their relationship with multiple spouses was terribly mixed up. So it was clear, meeting the richness of the craft of practice of the Suzuki Roshi, that enlightenment experiences in Buddhism make sense really within a mature craft of practice. And it might even be better to speak about realization practices rather than enlightenment practices. Realizations that occur through the craft of practice. Realizations that come through becoming adept at some practices.

[16:39]

Exploring and investigating them in a very existential way in your own life. Just kind of honestly taking them on and saying, what is this? Yeah, not trying to find out from books or anyone else, just what is it? Okay. So, body, speech and mind is like that. So, it's a practice which you concentrate on When we're practicing body, speech and mind, we concentrate on it solely.

[17:49]

No, I don't mean you don't also practice mindfulness and bring your attention to your breath and so forth. But did you bring your mindfulness practice and breath practice and so forth into the service of this practice of body, speech and mind? Okay, if body, speech and mind is an inclusive practice, speech must mean more than just my talking. And some category that's not quite the body and not quite the mind.

[18:56]

Yeah. So we can also have this question instead of, as we started in the first ten days, what is the body? We can change it to, where is the body? Where do we look for the body? It's like, you know, maybe American Indians, what is an acorn wasn't so important, but where the acorns were was very important. There is a certain altitude in the Sierras or something like that. Acorn is this tree like an egg.

[19:59]

An acorn is the little fruit of an oak tree. Okay. The seed. In fact, Indians, American Indians, from both sides of the Sierras used to meet at certain places and together collect acorns, etc., So maybe we gathered here not to find acorns, but to find the body. What body do we find here? Well, you know, if I, again, you know, someone said to me, who's not here anymore, said to me when I was taking care of Sophia out in the backyard, I said, I have to watch Sophia.

[21:07]

He said, oh yeah, you're pursuing your study. Now I'm watching the kids all together because we've got this kind of great kindergarten here. The first German word I ever learned. Five or six, four or five years old I learned kindergarten. Als ich vier oder fünf Jahre alt war, habe ich das Wort Kindergarten gelernt. Unsere kleinen Kinder spielen also hier zusammen. Und ich glaube, dass Sophia die Jüngste ist, stimmt das? Und sie weiß nicht viel über gesellschaftlichen Raum oder körperlichen Raum. I wonder if the first word babies say is not mama but papa.

[22:15]

Because they don't have to name mama. Papa is the first thing outside them that they bother to externalize. Sorry. She doesn't have to name her. The entirety of what she knows is this person. And the first thing she says now when she wakes up is, Papa! Yeah, but when I go to give her a kiss, no, she wants to kiss her. So Papa is something external, I think. But she's exploring this other person as something separate from her. And now she's playing with the other kids.

[23:20]

And she's beginning to have a sense of external positions in space. Yeah, and she's beginning to have a sense of social space. She's the youngest. And as she gets older she'll begin to have other ideas of social space. Through education, income, so forth. And she'll begin to have a more refined sense of physical space.

[24:23]

And she'll also be in a legal space. When you drive a car or pay taxes, you're in a kind of legal space. She will also get to know this legal space when you drive a car or have to pay taxes. And we have to define ourselves through social space, physical space, legal space and so forth. And much of our education is about that. But here we're sort of trying to step outside of usual social space and usual physical space. And as I said again earlier in this month, the body is not the stuff of a corpse, it's what makes the body alive. So in this practice you're not looking for the stuff of the body.

[25:40]

The stuff of my lips is speaking right now. Yeah, but But is it my lips or is it my mind in my lips? Or is it the sounds that are puffing out? The physicality to the sounds for your ears? What part of this is body? What part of it is speech? What part of it is mind? Can we really make any real distinctions?

[26:44]

It's interesting. What I've read is that in Chinese, for example, they don't have many words for distinctions between body and mind because they're always treated more or less as the same thing. But so now we're looking into these distinctions. So if we look not to the physical stuff of the body, Wenn wir jetzt einmal nicht das körperliche Material des Körpers betrachten, dann merken wir vielleicht, dass wir uns manchmal groß oder klar fühlen. And other times we feel shrunken and small.

[27:57]

And nothing seems to nourish us. From the point of view I'm speaking now, we would say one is a large body and one is a small body. So one of the teachings in Chinese way of looking at the body is the body is a variable size. And since divining is common here, but quite common there. Divining in the future. Yeah, but also like dousing.

[28:57]

So if you douse with dousing rods, it's really your body that's dousing. So in the Chinese definition of the body, the body is considered a dowsing apparatus. And we can notice when we begin to sense in a dowsing sense, Whether we have a large body or a small body. A nourished body or a clear body. Etc. So to study a body, speech and mind is like this kind of study. And first of all, it's a kind of noticing.

[30:18]

Like if we take the example of dowsing again. If any of you have ever doused before. You kind of have to suspend the thinking. So you have to wait for recognitions to come, but you can't think toward those recognitions. Because the dowsing capacity of the body is interfered with by ordinary thinking. So body and mind have to have a certain attunement and we could call the dowsing rod speech.

[31:28]

Because the dowsing rod allows you to notice this articulation. And I would say that you could say poetry and painting is a kind of dowsing rod. And there's also, in Chinese culture, the idea of what kind of body can do calligraphy. We think into our typewriter or into our computer, but that kind of thinking probably wouldn't produce calligraphy. So is the mind that writes a poem also the mind that can calligraph the poem?

[32:53]

And if you wrote while you were breathing and writing with a brush, would that medium produce a different poem than typing out a poem? So this kind of study is implicit in the teaching of body, speech and mind. Now how do we discover the body? Well, from the point of view of our Buddhist tradition, you discover the body the true body, by not moving.

[34:11]

So when we do zazen, you're in a way looking for the true body. And it makes a big difference whether you can resist scratching and moving and so forth. And there's a body which is a kind of place, a place but a place not limited to the physical body. is discovered by not moving. And how do we discover what, let's say, the true mind then?

[35:16]

By not identifying with thinking. So we, in zazen again, we see if we can be present without identifying with thinking. And how, if we discover the body by not moving and the mind by not identifying with thinking, We discover speech through silence.

[36:24]

dann können wir Rede oder Sprechen durch Schweigen oder Stille erkennen. And certain, like chanting, is a ritual action after zazen, und das Rezitieren ist ein ritualer Handlung nach dem zazen, in which we begin perhaps to feel body and mind coming together as chanting. where we don't lose touch with the stillness of the body, and the space of the mind, And we don't lose touch with the silence, and yet we're chanting.

[37:37]

So we can understand the morning zazen and service as a practice of body, speech and mind. To give you a chance to investigate body, speech and mind and have some direct experience of when would we call it body, when would we call it mind, when do we call it speech. And when do they come together in a wide, still, silent space? And when do the stirrings occur? And we could call the stirring something like noticing.

[38:56]

Now the Upanishads vary way before Buddhism. And the Upanishads, and some of them come from far, far before Buddhism, said finding, realizing the true self is not for the weak. No, maybe that's not a good thing to say. I don't want to make you feel weak or strong. Let's just take it to mean that it's not automatic that you know the self, the big self, the true self. As Sukhiroshi would say, not the selfish self, but the self which covers everything. So I would suggest as the beginning of our practice of body, speech and mind that you notice noticing.

[40:23]

Now, noticing is different from awareness. So let's say we have something that we can call body and mind. And then we can have some articulation as awareness. And awareness can be more the body or can be more the mind. And we can think of awareness as more bodily and consciousness, more mental and mind. But then what is noticing? What do we notice?

[41:36]

Notice that in zazen you notice different things than if you're reading her. Proust has a wonderful passage about reading. where he talks about reading when he was young. And he was a bit sick or something. And somebody brings him in tea. And he was quite irritated at the time because the bringing in of the tea interrupted his reading. But 30 years later, he doesn't remember what he read, but he remembers the bringing in of the tea. So what do we notice? Is it the mind of reading which let him notice in a certain way the bringing in of the tea?

[42:42]

And Once we notice something, we can become aware of it. But until we notice it, we can't be aware of it. So what we notice is one of the conditions of the past. Of the path or the past? The path, P-A-T-H. What we notice is one of the conditions of the path or how we know the path.

[43:45]

Becoming more sensitive in what we notice is more a part of the path than awareness. becoming sensitive in what we notice, is more a part of the path than awareness. Of course, if we're aware, we notice more. But still, noticing is more subtle than awareness. So let's start noticing what's body, what's mind, what's speech. And noticing itself is speech. And noticing Body and mind come together in noticing.

[45:04]

And noticing can go toward body and mind or toward speech. So what I'm speaking about now can just be discovered by examining the teaching itself. Trying to answer the simple question, why are body, speech and mind joined in this teaching? Why is this joining the target of our attention? the territory of our attention, the territory of our unnoticing. And in the context of later Buddhism, in the context of emptiness,

[46:08]

And as I spoke just a few days ago, what I mean by that is you take everything as an assumption and not a fact. Is there such a thing as the body? Let's not take it as a fact. Sophia and all the other kids are learning something about external physical space. We could say the collectivized space that most of us define ourselves through. But what about this variable space of the body? This divine and divining space of the body. Testing her. So if we ask

[47:41]

within the practice of emptiness, we ask as if maybe nothing exists. Does body, speech and mind exist? No, I'm speaking right now. Body and mind come together in the speaking. Körper und Geist kommen in dem Sprechen zusammen. Und jeder von euch hört, was ich sage, aber jeder hört es unterschiedlich. Gibt es irgendeine substanzielle Wirklichkeit hier? Welchem Realitätsgrad gebt ihr dem? What kind of affirmation do you give this or whatever? Is that affirmation body, speech and mind?

[49:20]

These questions and the noticing that goes with these questions is the practice of body, speech and mind. We're each here. What is body, speech and mind? Thank you very much. May the Lord bless you. May the Lord bless you. Thank you.

[50:24]

It's a rigid one. If you have other muscles, it's a rigid one. Hmm?

[52:11]

Shifu jistu koto etari, Ne gawa kuwa nyorai no shi, Jetsun iyo keshwita te mazru an. Hei, I'm sorry. I didn't hear you. I'm sorry. I didn't hear you. I didn't hear you. We did the seminar yesterday in small groups so that you could get to know each other better.

[54:16]

I think of Herodotus... poet you know probably who said something like one writes poetry to ask others to join in in A discovering of the world together. Coming to an inner stance, an inner movement in this darkness. In a way I would say that through our living and developing mutual understanding we begin to inhabit the darkness.

[55:35]

Please, again. Yeah, through our... If you can't remember, how can I remember? Through our... understanding and shared understandings and practice, we begin to inhabit the darkness, widen our understanding. I think of, let me try to give you a sense of what I mean by that. Marie-Louise and I have noticed that, excuse me for speaking about Sophia again, but it can't be helped.

[57:01]

I've noticed that Sophia now notices things more readily than she has words for. Until she had names that are now close to words, she noticed everything equally. Yeah, the way the sun was on a bolt on the corner of a, I don't know, a kitchen sink or something. But now she notices, for example, autos.

[58:01]

If there's an auto in the room, boom, she goes to the auto. So I think that what she's doing is beginning to develop memory. It's extremely interesting, I think, that most of us can't remember almost anything of our earliest years. There's a kind of infant amnesia. Kind of amnesia. You yourself, when can you go back? What was the first clear memories you had? Well, it seems that we begin to remember and develop memory, especially when we develop narrative. I read that if you ask a bunch of kids seven or eight years later about a fire in their kindergarten,

[59:32]

Only the older ones, the four or five-year-olds, remember it. And among those, only the ones who have given it a narrative remember it. It happened because the popcorn caught fire. And I was the first out of the room because somebody else was stapling. So the ones who can't give it a narrative, a causal narrative, don't remember it. Narrative is closely connected with grammar. So after names turn into words and words begin to be memory, like she still remembers this donkey.

[61:01]

As soon as you go to the window in the front, what's the noise she makes? Uh-uh. Uh-uh. Where is it? Uh-uh. Uh-uh. So I think when she sees an otto, it's now memory. She remembers the word. And I think it experiences a kind of lighting up of the world. And in Buddhism we talk about a lighting up of the world through yogic intuition. Yeah, that's good. Sorry to give you such problems. But I don't know how to say these things myself, you know. You can translate that. Because I have a feeling and I think, how can I speak about this to you?

[62:40]

And I'm amused by the schedule we create. Because it assumes I can keep producing lectures like apples dropping off trees. I don't know, sometimes I look at the branches before a lecture and there's not a bloody apple on the tree. So I sit there and I produce a little bud and try to see it pop. Because I want to, of course, encourage you in practice. Yeah, to remind you of practice. But I also want to produce some new knowledge in every lecture. It might seem strange to say that, but I don't feel satisfied unless I do.

[64:06]

So somewhere I feel it may not be noticeable, but for me it may sound the same, always the same to you, but to me it's something new usually. And I think in that I'm part of, you know, since, let's say 1870 or so, there's been an effort to come to a new truth of the world through new knowledge. Science and sociology and psychology are all motivated by coming to new understandings. I think that it's in a way a natural thing to be part of that effort in practicing Buddhism.

[65:13]

So I think I would say that I think I'm teaching Buddhism in a way that's not traditional. The overall framework is traditional. But what I'm pointing out is usually not something necessarily traditional. Now I'm using the traditional teachings. But I'm asking us to notice them in ways that aren't necessarily traditional. So people ask me after a lecture, where can I read about that knowledge?

[66:34]

I don't know, I just discovered it myself. Yeah, and why do I think that's the case? Well, I think that we have learned a new way to notice the world. I think Buddhism is going to be relevant. I have to participate in this new way of noticing the world. And I think we give credibility to things through a new way of noticing. So I think for practice to be credible to you, I have to find new ways of noticing, which are my own ways also of noticing practices.

[68:06]

For example, you know, we now know that, this is kind of an example, we now know that there's a critical period in which we learn language. If the mostly horrible cases where people have been deprived of that period, they usually cannot learn language. There was a little girl who was chained to her potty all day long. And at night she was put in a straitjacket in a crib with a cage open.

[69:17]

And she spoke, made any sound, she was beaten with a board. Yeah, horrible, huh? And her mother, blind mother, escaped with her when she was 12 from the paranoid schizophrenic father. And then there's Kasper Hauser, who was supposedly drugged until he was 14 or something and kept in a dungeon. And there's a little girl whose parents didn't recognize she was deaf. She was not understood to be deaf for some reason until she was 32 years old. 32. Mm-hmm. And these three people all could learn words, but they couldn't learn grammar.

[70:51]

Simply couldn't understand simple sentence structures. That any three-year-old can understand. So what I'm trying to say here is just discuss something and share some thinking with you. but also that language is very much, particularly grammar, is very much part of our brain. Part of our body and mind. and our motor skills. So it's, you know, it's significant that Buddhism chose speech as the sign for, not the word for, the sign for a whole range of activity or conditions.

[72:14]

So Buddhism chose speech as a sign So these are not words but signs for a range of activities or conditions. I'm still in shock from the death of Coben and his daughter's death and the image when I was speaking to his wife of his body being carried to a car

[73:20]

And this picture, when his wife told me that his body is now being carried to the car. And his sleepy daughter, who can never speak again. And, you know, my... only prayer as a child. And I wasn't brought up in a religious family at all. But I was so disturbed by the possibility that I might live to see my brothers and sisters die. And even, although it doesn't make any logical sense, even live to see my parents die.

[74:28]

That every night for For two or three years I got down by the bed in some kind of traditional posture and prayed that I would die before my brothers and sisters and my parents. I'm presenting this as a kind of grammar. In other words, this is not memory of historical events.

[75:33]

This is how I was trying to make sense of the world. As grammar makes sense of the relationship between words. So at some point this prayer of mine, after three or four years, because I didn't believe in God I didn't think I was really praying to anything and I didn't really believe anyone could help I stopped praying but I kept still wanting to pray and that wanting to pray kind of went to the inverse of itself, from being really deeply terrified that I would live to see my family die,

[76:53]

It turned into, I should really pay attention to their living. And that effort to really pay attention to their living... Yeah, and it probably has a lot to do with why I practice Buddhism. Because this is a way I can really pay attention to your living. And I realized another part of that was that I had to live so they could live.

[78:18]

This is a kind of logic of life or grammar of life. And so, you know, I want you to live so I can live. I think that's not different from Herluland's reason for writing poetry. The reason he gave, at least, for writing poetry. And I want you to live so I can die. So all of that comes forth in my shock and horror at Coben's untimely death. To pay attention to your living and each of the little children we have here.

[79:33]

And to live in a way that allows also each of us to die. Now I'm trying to speak here about what I consider something like fundamental speech. Marie-Louise said to me this morning or yesterday, you must be speaking about not just any speech, but right speech, when I'm talking about body speech and mind.

[80:35]

Yeah, I could say that. Right speech, and then I'm within the practice of the Eightfold Path. But in the context of this teaching of body, speech, and mind, I'd like to speak, maybe say, call it fundamental speech. Or originary speech. The speech you go back to from which your speech originates. Now let's imagine one of the farmers around here. Also stellen wir uns einmal einen Bauer hier in der Gegend vor.

[81:47]

Before weather reports. And knowing that almanacs, you know almanacs? Almanacs are annual publications of moon cycles, farming. When to plant and so forth. And knowing that almanacs are not always right, this farmer wakes up in the middle of the night, I have to hay today. And around here, what do they get, two crops a year? And in better agricultural areas, they get three or something like that.

[82:53]

So they have to hay, as we see around here, when there's several days of sunshine in a row. So he wakes up in the middle of the night, I have to hay. How does he know? But his body tells him, The weather's going to be okay for a few days. That waking up is speech. And I think when you're doing zazen, sometimes something comes up, I have to do this or I have to do something or other, you know. Where does that initial impulse come from? How is it also body and mind? So now you can ask yourself the question while you're doing sasana and thoughts come up, etc.

[84:02]

We can call that speech, that activity speech, You're speaking to yourself, you're speaking about the world. You're speaking to what you expect of yourself, your concept of yourself. Can we subdue this speech? Do we act on this speech? And so forth. Now, when, as I said, you know, we realize our originary body through stillness.

[85:11]

We realize our originary mind as space. And we realize our originary speech or fundamental speech through silence. Mm-hmm. So this is something you can, a kind of logic of yogic practice, which you can turn over, turn over, become familiar with as you sit.

[86:19]

And come closer to this, what's called in tantric Buddhism the mystery of body, speech and mind. Okay. Now, Whenever I have very little to say, it turns out into a lot. Not always, but often. Because I'm really talking about, what I'm trying to talk about is the the many-fold nature quality of memory. We look at these basic teachings and they're not in the categories we normally notice, think about, make ourselves.

[87:44]

Also, wenn wir jetzt diese grundlegenden Lehren einmal anschauen, sind die nicht in unseren üblichen Kategorien. And speech embodied in the eightfold path. Und diese Rede oder Sprechen im achtfachen Pfad. It's one of the most quizzical. Quizzly like the question mark. Yeah, one of you don't. It's paradoxical or quizzical. Paradoxist oder... And speech having a weight equal to body and mind is also quizzical. And this comes out of a yogic way of noticing the world. So we have to kind of like bring our noticing into some line with the traditional yogic noticing.

[89:06]

If this new body and mind of this posture this posture that's not sleeping or standing, and this mind that's not waking or sleeping or non-dreaming deep sleep, if we bring this new body into our contemporary world, new body-mind into our contemporary world, so that we can also bring new knowledge into the world, because that's what our present modern worldview is. Its shadow side, which is sometimes bigger than its light side, is certainly to exploit and seemingly to destroy the world.

[90:25]

But its bright side is to come to a new understanding of the world. And I think that's what we, individually, but through actually being part of our current history, Yeah, I think that's what we're doing. For some reason we found ourselves in this place. I don't mean Johanneshof, I mean this place in your own life.

[91:26]

And if you can bring this place in your own life to this place, Johanneshof, it's going to be a fruitful place to practice. Okay, so I'm speaking about, well, let's take Heidegger's description of what the word memory used to mean. Heidegger's description of what memory used to mean Is memory Gedächtnis oder Erinnerung? The word memory used to mean. It's not so clear what memory means. We have once the capacity to remember something and on the other hand memories like happened stories or something. Yeah, I know. It's both in... Yeah, but I'm now talking about a way in addition to that.

[92:31]

So I need three words. Just translate what I say. Heidegger describes memory as a capacity and an ability to concentrate so that past, present and future are held in one continuum of possibilities and actions. And that idea of a concentration like that is very close to what is meant by concentration in the Eightfold Path. Although I'm bringing up new topics, don't get anxious.

[93:39]

I will stop in a moment. Now I've given you in recent months three or four breathing practices. In the past few months I have shown you three or four breathing exercises. I would like to review them for a moment. One is just to bring mindful attention to your breath. until your breath is attention itself, the way your stance or posture is attention itself.

[94:43]

What is it? Until your breath is attention itself, the way your posture is attention itself. Mm-hmm. And as you can feel someone's attentive, you know, it's very hard, as I've said recently, to fake sleep.

[95:06]

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