I mean, Buddhism, as I quoted Heidegger who said, we have the capacity, the dowry of thinking and it pledges us to think what can be thought. And Buddhism asks us, what is this aliveness? And you see these women in the koan, they saw a bunch of corpses and they looked around at each other and were enlightened. And Buddhism is based on attempting to bring an awareness to or an awareness of these three minds of ordinary waking mind, dreaming mind, and deep sleep.

[01:07]

And usually these are collapsed into waking mind or confused with zazen into limited ascents. Now you know that your existence is bigger than your ego and yourself. And you know intuitively that your existence is bigger than your existence. It's not your existence anyway. Who owns it? So, Looking at the Koran again, what is it trying to present to us?

[02:24]

So I think it would be good to remember again what Thich Nhat Hanh said to me recently, is the next Buddha, the Maitreya Buddha, the next Buddha, may be the Sangha. Maybe a Sangha. No. Maybe you. Now, I think it's useful for us to think about it that way, partly because when we think about ourselves and enlightenment and mind of the sages, I think, you know, we may be egotistical, but we're not that egotistical. And this sort of shuts us out, you know, this is too much. None of us are able to take seven steps as the Buddha did at birth and say, I alone am the world-honored one.

[03:40]

If you did it at birth, it would get in the newspaper, I'm sure. But our society does not allow us to... Milk and water are separated. It does not allow us to imagine our capacities in that way. So I think it's maybe easier if we and also accurate to think of the next Buddha as being the Sangha.

[04:52]

And Buddha is, the lineage is understood as being both horizontal and vertical. It stretches back through the past and forward from the past to us. I think you can understand and accept that. But that has no meaning unless it also is horizontal. So this koan is presenting us with a number of stories that we can present to ourselves. Deutsch. Deutsch. So we spoke about the introduction, so maybe we can look at it together for a little bit before we stop.

[06:12]

Now, we didn't look at the last line of the introduction. What about being weak when meeting strength? Let me say that personally my daughter left yesterday. And she had joined me in Europe for three weeks. And myself, I feel, as I said, there's a difference between social space and practice space.

[07:13]

I feel very connected with her. She's at an age where there's a strong relationship between us. And she's 15, she turned 16 while we were together a few days ago. And so she's soon to leave school and go on to college and so forth. So I have a kind of Sangha relationship with her that we call family, which is how do you pass on something or share something with somebody you're so connected with. And you can't do too much It's a kind of presence together, a kind of sangha.

[08:24]

But I also have a presence, a family, a sangha relationship with you. And you with each other. And how do we continue that? And this koan is attempting to look at that. So this being weak and meeting strength is also, not only are we emphasizing the horizontal lineage, but Deshan was this fiercest of all Zen masters. And now as an old man, he's this grandmotherly type. Ja, und also auch wie begegnet man jetzt dem Starken, wenn man schwach ist? Also hier geht es auch um diese horizontale Übertragung. Und Deshan war jetzt also der wirklich wildeste und furchterregendste aller Zen-Meister.

[09:25]

Und jetzt im Alter wird er also wirklich ganz zahm und fast großmütterlich. As it says in the commentary, Deshan usually thrashed the wind and beat the rain, hollering at the Buddhas and so forth. I mean, this is not a guy you want to meet on an off day. And they keep repeating it in Koan 22, which is also about yando or ganto. This is the koan where Yondo, as Deshan says, later on you'll shit on my head. One monk is known to have said, the Dharmakaya is like space. It covers everything. Where will I find a place to shit? And as you know, monkey, do you know monkey, the story of monkey? Monkey kind of represents local traditions being replaced by the big vision of Buddhism.

[10:49]

So I'm just telling you stories. It's just part of this koan. So monkey says, I don't know who you are Buddha, but I can leap seven leagues with a single jump or something. So he jumps this immense distance and finds himself in this far off land with five great columns reaching up into the air. And he pisses all over the columns. And then he jumps back and says, you see what I can do? And the Buddha's shaking the piss off his hand. Because the five columns are his fingers. Anyway.

[12:05]

So Deschamps is always presented this way as beating the wind and hitting the rain and so forth. And here he's, he just, you know, answers, huh, huh, you know. So what we have here is a The question, is the Buddha in the past? Or is the Buddha at a particular moment in Deshan's life? Was there a time when you really should have studied with Deshan? Because at that time he was a great teacher, now he's an old man. Now, attendant Ho here clearly knows the earlier stories about Deschamps. One story is in the earlier koan, it describes, compares Daishan to a general who's defeated, who goes way by himself into enemy territory.

[13:34]

Is captured and then seriously wounded and then thought to be dead. They tie him between two horses and are taking the body away. And he sees an empty horse or a horse with a rider nearby. He leaps off, flies through the air, throws off the other guy and rides off. And the image of tortoise here, what is a tortoise used for here? A tortoise is a turtle which lays its eggs in the sand and then hides them very carefully.

[14:36]

And then as it walks across the beach, leaves a trail where its tail went so everybody can find the eggs. Okay, so here's this fierce, powerful Deshan, and he, attendant Ho, knows what's going on and is trying to do something. So he says, where have all the sages since antiquity gone? And Deshan, you know, again, he says, what, how's that, what's that? Yeah, and Deshan, yeah, sagt nur, ja, was sollt? And so he said, I expected a flying dragon horse instead of lame, not even a tortoise, a lame tortoise shows up.

[15:46]

So Deshan just let it rest, as it says. And the next day when he came out of the bath, Ho gave him a cup of tea. And Deshawn patted him on the back. And Ho said, this old fellow has finally gotten a glimpse. Again, Deshawn didn't say anything. Now, it says later on in the koan, this line refers to a story I'll tell you about Deshan, the most famous koan about Deshan. Deshan is coming down stairs and he's got his eating bowls. And Shui Do sees him and says,

[16:48]

The drum didn't sound, the bell didn't ring. What are you doing with your eating bowls? And Deshan just turns around and goes upstairs. So Seppo Shredo, who at this time is about 41 years old, and Ganto, Yanto, is... is 35. But Yanto is his senior in ordination and in Buddhism. So Shwedo goes to see him. and says to Yanto, this happened, and then he just went back upstairs.

[17:59]

And Yanto says, well, he used to be a great Zen master, but he doesn't even know the last word of Zen. And Yanto says, yes, he was once a great Zen master, but now he doesn't even know the last word in Zen. And Deshan hears about this and calls Yanto to his room. And says, do you not approve of me? I heard what you said, that I don't understand the last word of Zen. So Yanto goes up and whispers to Deshan. No one knows what he said. And the next day, when Deshan comes down, he gives an especially good lecture And Yanto goes out from the temple and says, see, he finally has got the last word of Zen.

[19:15]

There is still some life left in our teacher. So this is pretty much like, it's a kind of using from the seminar we had in Austria, it's a kind of sculpture. And we could act it out. One of us could be Yanto and one of us could be, you know, Shredo and so forth. The feeling anyway in this koan and these stories about Deshan is how does this horizontal lineage work? What is the last word of Zen? Is such a thing important? Is there a last word? So now if you're working with this koan in a traditional way, the teacher would ask you, what is the last word?

[20:30]

But there isn't any last word. There isn't any final understanding. We can't say there's nothing. So it comes down to how we practice together. And what kind of view we bring to each meeting. As you pointed out, how you step through a door. how you stand with somebody as, I mean, not so extreme as Deshan standing for half a day with Lungya. But how we're present with each other.

[21:31]

And it doesn't have to be some special thing. It can be where, you know, does he know the last word? Does he not? You know, what's wrong with the old guy? But you have some practicing together that's in contrast to your work life and your social life and so forth. So in a very basic sense, this is about developing Sangha where everything happens. So I would suggest that as I've many times pointed out, it's if you're going to practice, particularly as a lay person, we need a sangha for contact on a fairly regular basis.

[22:50]

And if you do have the contact where you have this feeling of a territory where you don't have to collapse your life into ego or self or waking mind, Where you have a cup of tea with each other. You discuss a koan or some sutra or teaching. And you sit together sometimes. And you can trust that as a process that's not always visible. Now I'd like to say something about how you arrive in the present.

[24:08]

Or the practice of arriving in this present, which isn't just waking mind. But we can leave that till tomorrow. So it's almost six o'clock, so why don't we sit for a little while and then stop? If you want to develop a feeling of Sangha with the world around you, and with the people around you, You have to find a way to withdraw comparative thinking, to withdraw the comparison from each thought. It's possible to notice that virtually every thought we have is based on some comparison.

[25:36]

And if you can Notice it, then you can begin by a deep intention to, little by little, sometimes, withdraw comparisons from each thought. Good, Morgan. Hmm. I've been practicing with most of you for quite a long time.

[26:47]

And some of you are newcomers, and the teaching isn't so different for newcomers or people who have been practicing a long time. But the way you'll hear it will be different. Now, Your practice is, in many cases, much better than you think. And there actually are some problems with that. In that sometimes the... the movement in practice, the way we develop in practice.

[28:03]

Particularly if it makes us a little anxious, can be redirected either shut down or redirected into quite commonly falling in love. And maybe the best of all possible worlds would be to develop in your practice and simultaneously fall in love. But it's usually better, it is better to be able to see clearly that the movement in practice needs its own space. Now, I can feel, I mean, and quite a number of you are asking me to make some things a little clearer or map the minds of daily consciousness again and so forth.

[29:25]

And in one way I resist the mapping or I recommend, although I do it quite often, I recommend to you that you not try to tie it all together or not try to see your practice from up above. And again, it reminds me of the, I think it's an anecdote about Foucault, whose host in Tokyo, a woman, insisted that he not use a map to get to know Tokyo, but just find it out by walking around.

[30:26]

So you definitely don't want to practice with, well, these things are likely to happen or this is the next stage and so I'm looking for the next stage. Und ganz sicherlich soll das auch so in der Praxis sein, dass man jetzt nicht Erwartungen bezüglich eines nächsten Schrittes hat. You can practice that way to some extent actually. Und man kann bis zu einem gewissen Grad auf diese Weise praktizieren. But really, when you practice that way, you really need to have a close association with the teacher. Aber wenn man auf diese Weise praktiziert, braucht man wirklich eine enge Verbindung mit einem Lehrer. Zen, the emphasis in Zen is, while that's a good way to practice, and sometimes we practice that way, on the whole, practice is a form of discovery.

[31:28]

We don't know what the next step will be. Or if there's any next step. Or if there's backwards and forwards. You just do it with a kind of deep faith in the practice itself. So I think the emphasis on practice as discovery, which means each of you will have your own enlightenment. There's no common enlightenment. This Zen emphasis in developed Zen practice on practice as a discovery is particularly good for us. It's good because we're Westerners.

[32:40]

And we don't know really what practice will be in the West and we have to discover it. And it's good because we're lay people. Although some of us are sort of lay people, monks disguised as lay people. Or you find in yourself a kind of aesthetic interest or feeling for being a monk. That's a good kind of secret practice. Actually, we're living in a huge monastery. And you can find it, or the pure land. Hmm. But so as a practice of discovery, and as a practice which is actually, for you have been doing it quite a while, beginning to change you,

[34:16]

There's naturally a certain kind of uneasiness, if not anxiety, sometimes about what the heaven is going on. So you want some sort of picture. And if much is possible, I'm trying to give you that. And I think you should take these pictures really as a way of increasing your faith and practice, not as a map. So I'd like to look at the title of this first quotation there of the three is from the Sando Kai.

[35:44]

And it was written by Shido. or Sekito. And he was a disciple of Seigen Gyoshi. But he was also a disciple of the Sixth Patriarch. The sixth patriarch died, and then Sekito began to study with Seigen. And these things happen. Maybe I'll perish soon, and you'll have to start studying with Eureka or Martin. Julia, I could name any of you. You all may be in trouble.

[36:46]

So, Sekito or Shido in Chinese wrote this. And he was It was just at the point when the Zen Buddhist schools were breaking into political factions. Or different ways of understanding. So we can look at this title itself. I'd just like to look at the title, Sandokai. Because in this lineage soon after comes Deshan, and the understanding of the mind of Deshan, which is this koan, is that we can understand, if we understand the Sandokai, we can understand Deshan's mind.

[37:55]

Now, so this koan is, and this, well, let me talk about sando kai first. San means three, and it also means many. San bedeutet sowohl drei als auch viele. And do means sameness or sames. Und do bedeutet also gleichheit oder gleiche. And it also means sometimes translated as oneness. Und wird manchmal auch als eins sein übersetzt. And kai means to shake hands. Und kai bedeutet die Hände schütteln. So it means to shake hands with the many, with the oneness, to shake hands with the three that, how do you say it?

[39:06]

To shake hands with the many that appear as one. And words are understood in Buddhism customarily in this way. You don't just look at their generalized meaning. You look at their etymology or really what the particularities of the word are. So sando means many samenesses. And many samenesses What we see are many differences. But many differences is also our mind seeing many differences. But many samenesses, it's clearer that it's our mind that sees sameness or difference.

[40:09]

So many samenesses means big mind or Buddha mind. So this means how do we shake hands with Buddha's mind? How do we shake hands with... The mind that can recognize the many as one without losing differentiation. If you really understand the questions brought up in just the title and you stay with it, you know, letting it compost in you or be cultivated in you, the whole of the Sandokai will be clear.

[41:23]

So to shake hands means to pass or to transmit. And it's not just... And it's not just that to shake hands is a symbol for transmitting. It also means that when you shake hands or when you're close to something, there's a connection. It's like the first evening I spoke about dowsing.

[42:27]

There's a kind of dowsing going on between us all the time. Dogen talks about this and he says, talks about face-to-face transmission. Dogen spricht über diese Übertragung von Angesicht zu Angesicht. And I think, yeah, it says in this koan, it says in the first line of the verse, coming right up face to face. Und in der ersten Zahl des Verses im koan heißt es im direkten Gegenübertreten von Angesicht zu Angesicht. And then it says here sparks and lightning are slow. Hier sind Funken und Blitz langsam. And the only way I can think of to give you access to a phrase like, here sparks and lightning are slow, is to, well, one, we've studied the five skandhas and we can see form, feelings, perceptions, et cetera.

[43:30]

You have to Your mind has to have another pace to slow, has to be slower to see these things. Or it has to be very fast, because like a fast camera slows things down. So you begin to see things that happen very quickly. You see them in their parts. And so what I said was, I started to say the example I was going to use is when a person, which I've mentioned too often, but I'll mention again, as it's said, and it seems to be true, that when a person comes near death, suddenly their whole life or a great deal of their life passes before their eyes.

[44:44]

This is understood in Buddhism to be a fact. That my whole life is before my eyes right now. I don't have to die for it to be there. I hope not. So that's what here sparks and lightning are slow means. So face to face in that mind where sparks and lightning are slow. In that mind, we actually also pass little seeds of our own life to others. So that's what, how, I mean, in a kind of nutshell, what mind to mind transmission means. So often you don't have to be with your teacher for very long.

[46:07]

But to unfold those seeds, you have to be with a teacher or in practice for a long time or with a sangha. And again, as Dogen points out, the initial decision to practice is your initial enlightenment. You feel, this makes sense, I'll do it. And the rest of practice is really opening up that decision. Tsukiroshi's teacher, Gokujin Soan, who the book Zen Mind, Beginner Mind is dedicated to, died when he was about 32.

[47:23]

And then, like Shido, he studied with Kishizawa Roshi. And so, the mind he had... And so, the mind he had... And so the mind he has passed to us is Gyokujin So-on's mind. Gyokujin. But the way that realization is opened up was with Kishizawa Roshi. So in the immediate, you didn't get it right, the name?

[48:27]

Kishizawa. You're better at it already than I am at German. I'm glad it isn't a German name. If I had a German teacher, I'd be in trouble. I couldn't pronounce his name. I can sort of get Mikai here. No, I better not say it. Michael. So, and then he, and luckily Kishizawa Roshi was an adept scholar as well as a Roshi. So if we look in the immediate present, we have here Kyokujin's mind, Kishizawa's mind, or a way of opening it up, Suzuki Roshi's, all of ours, something is happening.

[49:34]

You gonna say it again? You don't have to translate it. We can go back and rehearse if you'd like. Anyway, Dogen in his teaching on face-to-face transmission talks about the skin being ten feet thick. So we're at a point here as you can see where it's the words and concepts don't reach to it when you have to start talking about skin that's 10 feet thick. But what Dogen's emphasizing here is it happens

[50:37]

physically in immediate presence. It's actual physical contact, but it's not usual contact. We could also talk about that as really settling into the present. Okay, now, the last koan we did, those of you who were at the other seminar, was Linji's blind ass or blind donkey. And this is Linji being one of the great definitive Zen teachers. This is a koan about his death just before he died and what he passed on to his disciples and to us.

[52:04]

So, So the previous koan emphasizes the mind of the Buddha or the mind of Linji that's passed on. Or the mind of Suzuki Roshi and Kichizawa Roshi and Gyokujin Roshi is passed on. Those guys. I never see her at a loss for words. This is great. She can usually say everything. Even things I haven't thought of yet. And occasionally she actually translates ahead of my saying sometimes.

[53:06]

Excuse me, that's shock talk. So that's the emphasis of the Linji Blind Donkey Koan. But if this mind is passed from Buddha to us, it also must be passed by us to us. So this koan is, is this one we've been looking at, is about how you recognize or pass this big mind to yourself. Now, if you can recognize that you are here now not just in the minds of your parents, And the minds of your culture.

[54:14]

But you're also here in the mind of your meditation practice. And the mind of mindfulness practice. And those practices have opened you up to the mind of Suzuki Roshi, which is also here. Und diese Übungen haben euch offen gemacht für den Mind von Suzuki Roshi, der auch hier ist. But even if Suzuki Roshi's mind is here, which this koan is emphasizing, something like that, you still have to pass that to yourself. Und selbst wenn Suzuki Roshi's mind hier ist, und in diesem koan geht es darum, dann müsst ihr euch trotz allem dafür öffnen und ihn empfangen. And this mind is also our own endowment as human being. And in some senses we can say can be passed to yourself without a teacher.

[55:17]

And there's a word for that in Buddhism, but generally that kind of understanding you can't pass on to anyone else. You realize, but you can't teach. It's very difficult to teach because you don't know the process. And here you see it in these seven wise women who saw a field strewn with corpses. And it's very interesting to see how a question works. A question that states and questions the obvious. Like there's one koan where Daowu, I think it is, knocks on a coffin they're going to do a funeral, he says, hits the coffin alive or dead.

[56:46]

And you don't need a coffin, you can hit your own head alive or dead. So these seven women saw this field strewn with corpses. And you can imagine how shocking that is. I mean, it's happening in various places in the world now. And it throws your whole body into a kind of shock. And one of the women says, where have all the people gone? And another woman says, what, what?

[57:52]

And they look at each other and they see aliveness and settle into it and this is realization. So this koan starts with a woman who, this story is about Deshan, starts with a woman who asks him if he can refresh in his mind with what past can't be grasped, etc. And here the kind of end of this story of Deshan is these women, seven women who see the corpses and ask, where have all the people gone? So this mind which sees aliveness or is inseparable from aliveness is also this mind of the Sandokai. Okay. So what I'm trying to do is give you a picture here again of what the Sandokai in this koan is trying to present to us.

[59:25]

And how to settle into the present. How to arrive in the present. And again, there's a kind of, when you do that, or you begin to feel that, you can feel a kind of shift. And when that shift occurs, we need to consolidate ourselves. We can feel that our way we consolidate ourselves... And when this change takes place, we feel that we have to give ourselves a new kind of cohesion. And this practice goes on.

[60:40]

I mean, I've been practicing not very long, you know, but some decades. And right now, I'm in the midst of a change in the way I consolidate myself going on. So several people have brought up the idea of, are asking how do you, in effect, how do you seal yourself? How do you stop leaking? And this comes one way. One thing is we need to seal, not armor, but seal ourself. At the same time, if we... If we have too strong a sense of self, we can get swept away by the present.

[61:51]

If you see yourself as too separate, you have to protect yourself all the time. So you have to see yourself as both separate and connected. And the practice of that is what I've been calling this the first two domains of being. But we also need to seal our, I don't know what word to use, energy body. So let me go back to the Sandokai a moment. How do we find a mind that settles into the present? That can pass this

[62:53]

of this big mind to ourselves. The simple, it's really, basically it's very simple. You stop comparing. And That is basically very simple. You have to have the intention to do it. If you have a deep enough intention, you'll find out how to do it. I remember somebody asked Suzuki Roshi, what is self-respect? And he said, being able to hear the birds, beep, [...] beep.

[64:23]

He meant to not be thinking too much, just to let your ears hear the birds. Now this koan, I mean this Sandokai, is emphasizing the, it's generally translating the merging of difference and unity. We have experiences of oneness or unity. We have experiences of difference. And those experiences of unity and difference are merged. So things have value by being different. But really that difference, in a deep sense, they have equal value in their difference.

[65:38]

You know, you can't easily say oneness And that slips very quickly into a theological idea. We can't say oneness easily because there's stars, moon, fishes. And there's your energy and aliveness which sees stars, moon, fishes. But you can come to a mind which sees these differences as sameness. Or sees these differences without comparison. Now, This at this point of practice that I'm talking about right now is really craft.

[66:47]

You have the intention and you keep bringing that attention to the present moment and that's mindfulness practice. So you begin to feel the equal value of everything. And that's the key to this allowing difference to be, but you experience it as sameness of equal value. So the mind of equal value, I don't know what other words to use, the mind of equal value is a very sensitive, open mind. You can still consolidate it in the domains of being.

[67:59]

And even consolidated in the domains of being, it's still open. And it's this mind which passes Sukhirashi's mind to yourself, Buddha's mind to yourself, in the present moment. Now when you come to this mind that doesn't compare, that finds sameness or things of equal value, you're no longer intimidated by the idea of Buddha's mind or enlightenment or something. Because in this mind there are not the comparisons of Buddha, you, big, small, better, worse.

[69:07]

It opens you to the aliveness those seven women felt. All right, so maybe it's time to take a break. And what I'd like to do after the break is since several of you have asked and also think it might be useful, is to go a little bit over how the minds of waking, dreaming and non-dreaming deep sleep relate to the three minds of daily consciousness.

[70:19]

Not to give you a map, but to increase your faith. Okay, so let's have a break. Maybe we could call this the mind of one many. You know we say not one, not two, or not two-ness. So since the Buddhist emphasis is so much on seeing through particularity, seeing unity through particularity. I don't know how to say it, but the mind of one many, maybe we can call it today.

[71:28]

Again, the idea is to see things through particularity, not through generalizations. So what we're talking about here is what is the process of or the practice of one many. When Suzuki Roshi came, when he talked about this, and he came to the part on keen or dull, he, of course, mentioned that, as it is clear there, that the transmission of the teaching and understanding isn't dependent on except in a very obvious way, on how smart or talented or keen or dull you are. For instance, as you have studied Dao Wu and Yun Yan so often, sweeping and so forth,

[72:53]

His older brother Da Wu was much quicker and more alert than his younger brother Yun Yan. And Yun Yan was the duller one. But our lineage goes through Yun Yan, not Da Wu. Sometimes I think I'm teaching the dumb lineage. I hope it's dumb like a blind donkey. Or maybe Da Wu passed his mind to Yun Yan. Let's hope. This is often expressed, as I've mentioned, as winter branches. The lineage may look like a winter branch through several generations, because some guys inherited it, but doesn't express it much, and so forth.

[74:18]

But then spring comes, and something blossoms. I feel like a winter branch and I hope you're my blossoms. Suddenly reminded me my, no, I don't want to tell you that. It's just an anecdote about my older half-brother used to tease me all the time, calling me his little blossom. And I hated it, and then he'd tickle me. I shouldn't remember these things. I knew when the... I knew when the bedroom door opened, and I was real teeny, and he'd say, oh, my little blossom, oh, God. So maybe it wasn't such a good thing to call you my blossoms.

[75:26]

Yeah. But Tsukuyoshi, when he talked about this, said that when he studied with his teacher, He was the last disciple, the dull disciple. With Gilgitin. We have to rehearse. But he said, I became the first because all the others ran away. He said, I wasn't smart enough to run away. So this is an example of how he was passing this on to us. Now, I think I should present this not in great detail, but in enough detail to give you a feeling for the categories, even though most of you are familiar with them.

[77:03]

It's exceedingly simple, but it's good to settle yourself into and recognize the simple. hopefully as these seven wise women did. Okay, waking, dreaming, and non-dreaming sleep as we do. And we have the understanding that you can see is that the also at the germ source of the Sandokai that can these three minds in their differences somehow be children.

[78:27]

And it seems pretty clear that they originally they tried with psychedelics as well as meditation. And eventually they settled on meditation and mindfulness practices and Buddhism has developed out of that decision. Now we can also understand that I should make the distinction I always make, because some of you have asked me how it relates, is the distinction of awareness and consciousness.

[79:29]

And again, I'll use my example of you wake up at 6.05 or 6.02, just because you intend it, but you haven't set your alarm. Something woke you up, but it wasn't consciousness. So awareness is identified with darkness. It's a kind of... It's a field in which intention will flow. And it operates or is present whether you're conscious or not conscious or in a coma or so forth. So basically, through meditation, the most basic discovery was that there's awareness that joins these three.

[80:37]

And actually these are various mixes of awareness and consciousness. You can understand it this way, it's a useful model. Now, when you understand that awareness is also present in these three, that awareness is present even when you're awake as well as asleep, And it's the real field of vows, of intention, which your conscious mind can't make vows very strongly, but awareness can make very deep vows.

[81:52]

And all objects, the form world, is all considered actually a kind of vowing, a kind of precept. PRECEPT means before grabbing, before taking hold of, PRECEPT. So what you bring to each perception before you take hold of the perception. So it's understood that before every perception, there's intention present. And before intention is present, there's what sometimes we call the source. Or original mind. And we have one of the koans we looked at recently, communion with the source, not communication with the source, but communion with the source.

[83:21]

But the source can't be described, it's not in language, whatever we call the source, but obviously if you can have an intention, you have to have an aliveness, fundamental aliveness or source for even the intention, which is behind the action. Now it's been discovered that if you can settle yourself out of waking mind into dreaming mind, out of dreaming mind as versions of waking mind into fundamental dreaming mind, And can settle into non-dreaming mind, you actually are settling into original mind or the source.

[84:33]

To know you're doing this, to be adept at it, takes a lot of practice, or time, or not to run away like the other disciples of the Gyoza. But it is present right now in all of us. It's not far away. It's near. It's near. It's here. And you have to keep practicing with that healing. It's not in the Buddhas of the past or the sages of antiquity. I can pass this mind to myself. And you have to keep feeling that, finding some language for it, reminding yourself, I can pass that mind to myself. And the craft of practice is really to find ways to remind yourself and to find language that helps you and so forth.

[85:55]

And that's how you unfold your initial enlightenment. And how you cultivate and develop your consciousnesses. So if this awareness present in these three, then these three Three are present in every state of mind. So we can say that the fundamental mind that allows you to dream is also present in waking as the fundamental mind that is non-dreaming is present in waking. Now, so that you do have the sense that why I put them above waking as well as below waking, Imaginal and non-conceptual.

[87:42]

Why I put them above waking, I have to use different words for the above waking. Is that you learn how not to collapse dreaming into, for most of us dreaming is about what happened during the day and what didn't happen and so forth with some strange things mixed in. But dreaming is a fundamental state of mind, is waking. So, The way you work on not collapsing dreaming mind and non-dreaming sleep into some kind of something that happens while you're asleep and you can't wake when you wake up or something like that. Yeah, I'm sorry. The way you don't collapse these into waking mind is you practice with developing a waking mind which has a certain openness to them when you're waking.

[88:59]

Because if you're open to this, a more subtle present when you're waking, it opens your dreaming up when you're sleeping. Now, I can't say more than that. That's enough. Good morning. But I just wanted to show you that there's a tendency for these to disappear into waking, to collapse into waking, and practice reverses the direction. You had a question? Just the process of Zazen, so when I understand what is to... Is it to bring more awareness in the United States to make it function or become something different?

[90:06]

And your question relates? Through the practice of . A distance between mind and awareness? Yeah. Yeah. I understand. You want to say it in Deutsch? No, no more than milk and water are separated.

[91:24]

Mm-hmm. Or we can say, maybe you can understand it as saying, it's the same thing with different viscosities. And you can feel the change in viscosity. And the most obvious example is when you're trying to remember a dream. and you stay in sleeping mind, and you can sort of, it comes back, and the images come back. But if you start thinking about it, you can't remember the dream. So you can't really say they're different, but you can't say they're exactly the same. And you can't separate them. Sorry, I thought I could say, maybe you could just tell me a couple words from what you said.

[92:49]

You could mention a couple words of what you said. But it happens yes and no. Yes, because it happens. No, because you don't try to make it happen. And what you do is you develop a mind that can notice it happening. That's why as basic as everything changes is a heuristic inferring consciousness. So you have to have a consciousness which can decide on its own about something without necessarily comparing it to what your culture or your habitual personality says.

[94:13]

For example, and I think it's good to have the traditional examples are often useful because they allow you to kind of keep these subtle differences in mind. For example in meditation if you feel during meditation that you're taller than you are in your waking mind or you have no boundaries you don't collapse that idea and say oh that's just a dream or that's just a meditation experience. You accept that as real experience as my touching the microphone or something. So you have to have a non-comparative, inferring, heuristic consciousness. Just like good science should need.

[95:37]

But developing such a consciousness is one of the things you're doing during zazen with a uncorrected mind.

[95:46]

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