Yeah, I'm glad to see so many minds seeking the way. So for our topic this weekend we have this way-seeking mind. Way-seeking mind is something very intimate to each of us. At the end of the seminar, Sunday afternoon, we have, I guess, ten or nine. How many? I should count. Eight or nine. Eight lay ordinations with raksus, and perhaps some other people will want to take the precepts without having made a raksu.

[01:07]

I didn't think I said that much. And so I, you know, should and necessarily I will speak about taking the precepts. This is such a important moment when one decides to commit oneself to the way. They say that when somebody makes this commitment, flowers fall from the sky. So maybe we should get a big bucket and put it up near the roof. But there's some feeling like this, that something, perhaps that flowers fall from the sky.

[02:38]

And way-seeking mind or taking the precepts, these are two aspects of the same thing. This was a phrase Suzuki Roshi liked, this phrase, way-seeking mind. And it was an important idea for Dogen Zenji. But it's a little hard to say much about it, really, because even when he spoke about it quite a lot. But his lectures would be like, isn't it nice to have way-seeking mind, and we should have way-seeking mind, and way-seeking mind is very good.

[03:45]

So it's something that you discover in yourself, this way-seeking mind. But it's not understanding seeking mind. So it's not... mind that seeks understanding. So I spend a lot of time trying to create some understanding of things, but my Purpose is always to create that understanding which helps you practice. For a way-seeking mind, more than anything else, emphasis is practice over understanding. Yeah.

[05:01]

Sukhiroshi, when he was at the Buddhist university in Tokyo, Komazawa University, He had a teacher named, I think, Takada-san. And Takada-san said that, Sensei said that formal education is to explain things. But actual education is to let things explain themselves. And Sukhya, she says, he wasn't sure he heard it right and he checked his notes when he went home. And I'd like to say he called up another student, but I don't think they had telephones, and he got in touch with another student.

[06:03]

And they compared notes, and that's what Takada Sensei said. So he had to think about actual education. It's some kind of funny idea, like if I give you these beads. Or say I ask you to give me those beads, bring me those beads, and you do. We understand this, that you're bringing me the whole universe. I'm sorry, this sounds so Buddhist.

[07:09]

That's how we understand it. Because everything depends on this one thing. So if you think this is not the whole universe, then you don't have a way-seeking mind. So way-seeking mind is to feel everything in one thing. This is in a way to let things explain or actualize themselves. So if you just cut potatoes or carrots or... As if there were nothing else in the world. And with some appreciation or joy. This is also what is meant by way-seeking mind. And it's not just that the head cook will like you very much because you cut vegetables so well and fast.

[08:27]

But the head monk will like you too because... Your mind, something happens to your mind when you do things that way. Somehow, you know, your mind comes into the details of things. So again, this way-seeking mind as a phrase and as a phrase characteristic of Zen practice means that practice comes before understanding. And it means to practice beyond understanding.

[09:30]

The feeling of way-seeking mind is that some explanation or understanding is... shows you the door, but you don't go through it. Yeah, so, I mean, some explanation is useful. But, again, way-seeking mind means this mind which allows everything to speak to it. So, practically speaking, you have to create conditions which allow

[10:31]

to find your own way-seeking mind. Now, you wouldn't be here if you didn't have some way-seeking mind. But how do we take care of this, our way-seeking mind? The first step is to organize your day so that you can practice. So if possible, you have some time to sit. And your intention, your intention, intention is deep enough that you find some way to be mindful throughout the day. So we can have way-seeking mind and we can have mind-seeking way and mind-seeking mind and way-seeking way.

[11:51]

And these are all ways of expressing the same thing. Rinzai, Linji, about the time he was going to die, he said, don't let my eye and Dharma treasury perish. He said to his disciples, He didn't say, don't let my school perish, my Rinzai school perish or something. He didn't say, don't let Buddhism perish. He said, don't let my eye perish. My Dharma treasury perish. So this is also way-seeking mind, this sense that each of us have some true eye.

[13:17]

And some treasure we convey to each moment. And each moment conveys to us. So some feeling like this, I'm just trying this evening to give you some taste of the... the quality of this phrase. So I'm trying to give you some things characteristic of what we mean by way-seeking mind. My seeking mind is some deep confidence.

[14:28]

Some trust that we actually inhabit this world. And so the kind of trust that allows us to seek our difficulties. I told you the other day, some of you, we have exactly as many difficulties as we need. We don't have too many, we don't have too few. This is a strange kind of face. And we have our difficulties exactly when we need them.

[15:30]

This might not be true. But I remember when he said it, it's hard to argue with, though. And this kind of way of looking at the world is wayseeking mind. We could say that wayseeking mind is a mind that welcomes our difficulties. Oh, here comes another difficulty. What will happen? This is some interesting curiosity. And the idea of way-seeking mind is also linked to what's called Jiju-Yu Samadhi. And this was a favorite term of Dogen's.

[16:36]

And Jiju-Yu Samadhi means Basically everything's okay. It's kind of a little bit schmaltzy mind. But literally what it means is self-joyous samadhi. Self-joyous samadhi that's awakened usually through our sitting and fills our hands when we open our hands. And fills our difficulties when our difficulties are here.

[17:40]

You know, this sounds remarkable. But it arises through this way-seeking mind, which doesn't compare. You know, if there's poverty, we welcome poverty or find some joy in poverty. Or if there's failure, oh, this is quite interesting, I failed. What will happen next? Probably everything will be okay if you have this kind of mind. Yeah. So tomorrow I think I have to give you some better understanding of ways of keeping.

[19:02]

Why this phrase is so important. Yeah, and how. we find our way each moment. What kind of way, what kind of mind finds the way? And what is the way? Did you all find a place to sleep somewhere here?

[20:05]

I hope so. And do we fit in the zendo for Zazen? Barely. Gisela thinks so and Gural doesn't. Gural, you're bigger, though. Okay, thank you very much. Thank you for translating.

[21:08]

Morgan. Last night I just played around a bit with this idea of way-seeking mind. You know, to... introduce the idea a little bit. But today I think we should lift up the surface of our life a little bit and see if we can find this way-seeking mind in the surface of our life.

[22:20]

Or underneath the surface of our life. And if we find it, perhaps by lifting up our mind a little, we can let it out. And because we may find him under the surface of our spirit, then we can let him out. But first let me say, you know, I think there's about 15 of you are fairly new or completely new to our practice here. So for those of you who are new, the topic will not be way-seeking mind, but Johanneshof, this building, what the heck am I talking about, etc.

[23:32]

Yeah. You know, and each lineage has some particular way of teaching. And so, you know, you... May at first find, and even you older people have been with me a long time, may find the way I teach peculiar. I hope it's still a little peculiar to everyone. Yes, so I can keep you interested. Now, our idea here is, you know, for new people, you know, especially, is just to introduce you to what we do here on a daily basis.

[24:40]

Of course, we've simplified the schedule a bit. We're getting up somewhat later than usual. And there's only one period instead of two or sometimes three. And And the service is much simpler. But still, you know, pretty much this is what we do every day here. And since even if 15 of you are new, most of you have been practicing together quite a long time. And so I want to continue.

[25:53]

you know, carrying forward what we have been practicing together for some years. So again, those of you who are new will find maybe you're in the middle of something that you don't see the beginning of. But that's normal. We're always in the middle of something. You were born as a baby, but in the middle of life. Everything was going on around you. You had to figure out what's going on. Yeah. But I'm also going to try to be clear enough so that those of you who are new can make some sense of what we're talking about.

[27:08]

Good. Yeah. Now, a phrase like a way-seeking mind sounds pretty obvious. And it does have some obvious meaning. But picking a phrase like this as a topic which happens to be quite a significant phrase within Zen practice, and particularly within the Dungsan-Dogen lineage.

[28:09]

So I'm afraid it's not so simple. I mean, it's like, you know, my daughter is going to college now. Starting her third year, in fact. And she has to choose a major. A major. Yeah. And it sounds pretty obvious. Well, you have to choose a major that sounds obvious. But actually, she's quite kind of struggling with it. Because... she also then has to choose a minor. And the major and minor she chooses and how they work together will decide whether she goes to university, graduate school and so forth.

[29:24]

So if you understand what's meant by major and all the things that relate to that phrase, actually you understand quite a lot about the American college system. And how it relates to university study. That's quite different than in Germany. So, likewise, this phrase, way-seeking mind, tells us a lot about Zen practice and the development of the mind. of the teaching within Zen.

[30:31]

Maybe we can close that door, unless it gets too warm, please. If it gets too warm, we can open it again. So way-seeking mind is a mind. And a mind in Zen means a mind. a mode of awareness, or a mode of activity, mind and body activity, which is, as I said before, homeostatic and self-organizing. Okay, so it's Homeostatic means it tends to stay in place.

[31:58]

It tends to continue. Like your sleepy mind when you wake up is homeostatic. The alarm goes off, but your mind wants to stay in place. And if it really wants to stay in place, it convinces you the alarm is actually a telephone you don't have to answer. So that's an example of its self-organizing capacity. I don't have to get up. That's just a telephone. Okay, so any mind we have... has this quality of staying in place and organizing sense impressions, information into it.

[33:12]

And way-seeking mind is such a mind. And once you identify a mind, Discover where it's located. You can move it to another location. Already I'm sounding a little crazy, I think, to some of you. Hey, I've got this mind, I think I'll put it over here. But it's actually something like that. Yeah. Now you all... Okay.

[34:16]

Way-seeking mind is a given mind and a generated mind. This is quite typical. And particularly Zen likes to work with what we can call natural wisdom. As I spoke in this preceding week of when we practiced together, there's what we can call a Zenji tradition that preceded the introduction of Zen, into Japan. For about 500 years, from 700 or so to 1200, there was a tradition of natural wisdom, we can call it the Zenji tradition. That didn't have much to do with Zen as a Buddhist school.

[35:32]

And when Dogen came along, one of the things Dogen did do in the 12th century, in the 13th century, is he incorporated this sense of natural wisdom into the overall teaching. his lineage. But in similar ways in China they incorporated Taoism as a kind of natural wisdom into the Buddhist teaching. Now the sense of natural wisdom is, you know, to base our practices as much as possible on what already exists. to base our practices on what already exists.

[36:59]

So if way-seeking mind already exists within each of us, practice is first of all to discover it. Second practice is to develop it. And third, wisdom is how to apply it. Oh dear, we're into it already. Yeah, okay, yeah. So you came here, as I said. And your coming here is an example of way-seeking mind. Or a mind thinking it ought to seek the way. Not a bad idea, actually. Okay. So what are some examples of way-seeking mind?

[38:21]

Because way-seeking mind has certain characteristics. One of the characteristics is absolute, non-comparative, And one of the characteristics is absolute, non-comparing acceptance. A mind of absolute, non-comparing acceptance. Now, I think one of the common examples for us is someone dies. Maybe someone close to us who we really don't want to die, our mother or father, or some friend. But, you know, after they're dead, you say, oh, they're dead. There's no comparison.

[39:32]

You don't think, oh, they're not dead, or I wish they weren't dead. Usually you just, oh, they're dead. Sometimes somebody dying is a terrible break for us, which we don't recover from. But we can't do that all the time because too many people die. Everybody you know who's older than you will probably die. And you just, oh yes, oh yes, Renate is dead. Or Richard is dead. And I hope there's some of you who hope I don't die too soon. But still, there'll be a time when you say, oh, I heard, yeah, Richard is dead.

[40:35]

No, I'm not predicting I'm going to die soon. And whenever I die, I hope it's too soon. But at some point you'll just have that reaction. Oh, he's dead. Oh, okay. So we have this mind is there. Yeah. I've noticed it also with people who have had UFO sightings. For example, a close friend of mine who was chief economist of one of the biggest banks in the United States. Twice, with his whole family, saw a huge UFO out behind his house.

[41:45]

I don't know. I wasn't there, but his wife was there, his grandmother was there. And, you know, what's interesting when you hear something like this, There was no fear. There was no surprise. Oh, a UFO. A UFO. It was about a half a mile from his farmhouse. It was huge. And when he started walking toward it, they got about half the way toward it. Off it went like that. Now this is a very square, all-American guy. Yeah, Mr. Straight Arrow, we call him. So you hear this and you think, wow, but what's interesting is when it happened to him, whatever happened to him, I wasn't there.

[43:01]

He wasn't surprised, and he didn't have any fear. You know, from where Crestone is, We're on this mountain, and there's this big valley below us. It's a little bit like there was a mountain here of, what is it, 4,800, 600 meters? Yeah, 2,000? Okay, almost 5,000 meters. And here we're at 2,800 meters. And then there's a big valley. You're the big valley. Big valley is 1,000 feet or more below. And the valley is the size of Connecticut. And there's about as many people living in the valley as there are here. Very unpopulated.

[44:36]

And it's where these mutilated cows have been found quite often in the United States. I'm just telling you this because it's funny. But anyway, I've talked to the farmers, the ranchers who found these things. And everything about it is completely unexplainable. But these guys say, well, you know, there was this cow and he'd all been cut up like through the laser or something. There's no blood. There's no explanation of how it happened. These guys, you know, this guy looked like he was incapable of making something up. But again, they have this funny mind of, no surprise, no fear.

[45:52]

So even in something so unusual as UFOs, something completely otherworldly, we still have a mind which says, oh, a mind of non-comparative acceptance. So I think we can notice this mind in ourselves. And taking the precepts deciding to take the precepts, often arises Isn't there some other Buddhism that's better?

[47:16]

I want to be very careful before I commit myself. But at some point you just, suddenly you just do it. And all the doubts and comparisons mostly sort of disappear. You don't know where they went to. And you decide, okay, I'll do this. Actually, it's very close to accepting you're going to die. It's one reason that we don't One reason at first it's a little scary. Because we don't recognize that it's an acceptance of dying.

[48:21]

It's like writing a will or something. I ain't ready to write my will. I will do it. No, I won't. But as I say, these precepts are the precepts of basic humanity. They're not really particularly, if at all, Buddhist. They're common to people everywhere. Die sind eigentlich allen Menschen gemein. Don't kill, don't take what is not given, or don't steal. Steal nicht, töte nicht, nimm nicht, was dir nicht gegeben ist. Yeah, and so forth. Und so weiter. Don't lie. Lügen nicht. So why do we start in Buddhism with these precepts which have nothing to do with Buddhism?

[49:27]

Warum beginnen wir also im Buddhismus damit, mit diesen Gelöbnissen, die wir because, well, their natural wisdom, , because they are accepting that we're – excuse me for saying so, it's such a dumb thing – a human being. Or just saying to ourselves, yes, we're in this world. This world belongs to us. In a way, it's taking refuge in the world. And It's somewhat in contrast to, say, taking refuge in a god or a usual religion.

[50:31]

So it's actually... It's an immense act of trust. This is how we exist. I'm recognizing this is how we exist. This world of birth and death. And Nagarjuna He's called the second Buddha sometimes. And Nagarjuna, who is sometimes called the second Buddha, says, seeing fully into the uncertain world of birth and death, now this isn't Buddhism exactly, just seeing fully into the uncertain world of birth and death. is the thought of enlightenment.

[51:40]

It's simultaneously the thought of enlightenment. The way-seeking mind is also the thought of enlightenment. But way-seeking mind is also The absolute mind of non-comparing acceptance. Oh, I will die too. I am one of these human beings. And this mind of acceptance is also the mind of compassion. So, taking the precepts is to root ourselves in how we actually exist.

[53:03]

Just to accept without comparison, this is how we exist. So it becomes taking the precepts, since it arises usually from this mind of acceptance, is the beginning of way-seeking mind. It's a little strange to think that a mind of acceptance is also a mind of seeking. But this is not in the usual categories of language, so it only sounds contradictory. I recently was stung by a bee.

[54:21]

A bumblebee or a hornet or something like that. I think there's a nest outside my room. And although the rain... This is an old building, but the rain doesn't come in. But the bees come in. I guess they could fly horizontally and they find some way in, I don't know. Since I I just came back from 10 days or so in the United States a week ago. And so far there's been about 15 of these big bees in my room. Now I'm alert, but at first I didn't expect them.

[55:29]

I don't know if they're looking for a winter schlaf place or what. But they like to be under my pillow and under the covers and things like that. So first I got bit on my head slightly and I brushed it off. And then when I was finding others, I suddenly found I was kneeling on one and it bit me several times, twice on the leg. And, you know, when it bit me, I thought, oh, well, now I've been bit by a bee. It's rather funny. I mean, you probably would have thought the same thing. Mm-hmm. So there was just a mind of accepting the bee sting.

[56:55]

I didn't have any comparison, like, I wish I hadn't been stung by the bee. It was too late for thinking things like that. Now, That mind appeared so quickly that just accepted I'd been stung by the bee. My own experience is it was already there. The mind... that accepted the bee sting was there waiting to accept the bee sting. This is also in Buddhism called the mind of undivided activity. Now, although I accepted the bee sting, my leg became rather interesting.

[58:15]

I don't like my habit. My daughter, who's in college, has a systemic allergic reaction to bees. Also, meine Tochter, die in college ist, hat eine allergische Reaktion auf Bienen. And so she actually can and has come once or twice close to dying from a bee sting. But I only have a local allergic reaction to the bee sting. So my leg swells up and it itches. Then I have to practice not scratching. But although I accepted the bee sting, you wouldn't be surprised, I think, at how fast I wake from a deep sleep when I hear one buzzing in the room. I am not ready to be bit again.

[59:21]

And the light's on, I'm up with swatter, totally awake. Breaking the precepts. Oh dear, I shouldn't have confessed. Oh dear, I shouldn't have confessed. So if this mind of readiness and acceptance is already there, how can we get access to it? Now, what I've done this morning is is try to make you aware in a simple way, accessible way, that we already have this mind of absolute non-comparative acceptance.

[60:47]

Yeah. And probably that it is a mind of readiness always already present. Okay, now if you can... If you accept this, and you can notice in yourself this mind, I think, for example, even if you have a car accident, I think most people, they don't expect to have a car accident, but when they do, they say, oh, I'm in the middle of a car accident.

[61:50]

There's some strange calmness that takes care of it. And if your mind was filled, I don't want to be in a car accident, you're not going to take care of yourself as well. So this mind of readiness This mind of absolute acceptance is also the mind that takes care of us. If we have a car or bicycle accident or something, Or a bee stings us. Something is taking care of us. So this mind that takes care of us, that comes out in unusual circumstances,

[62:53]

is way-seeking mind. And practice is to notice that mind to get a feel of that mind in your own body and develop it so it's more present. So it's a kind of natural wisdom. It's already there. But it's a teaching wisdom to notice it and develop it. And then to move it from the background of our activity into the foreground of our activity. So this mind of readiness and acceptance is just present. I can remember the first time I really saw it present through practice. I had a Hamada cup. which was a pretty special cup.

[64:25]

Hamada was the national treasure potter of Japan. And And he came to America once and made some cups and things in the United States. He didn't like American clay much because it's too commercial. It wasn't local enough. And it was quite, somebody gave it to me, and it was quite special to have this nice cup. I always drank my tea or coffee from it. And one day my daughter, my older daughter, they feature largely in my Zen life, My daughters.

[65:35]

This one is 35 now. Older than I am, actually. the mind of absolute acceptance. Anyway, she came in to talk to me so sweetly and broke the cup. And I remember, oh... Now it's something to clean up. You know, it's true, it's now something to clean up. It was all over the floor, right? But I recognized when I thought that Before I started practicing it wouldn't have been like that.

[66:46]

It was quite interesting. Is he translating what I'm saying? I think he gets excited and starts giving his own lecture. I accept. Anyway, I was quite surprised because I had no feeling like it shouldn't be broken. It just, oh. Cups are meant to be cleaned up sometimes. Oh. Because it is simply broken and I thought to myself, cups are sometimes easy to clean away. So somehow I brought through practice this mind of acceptance into the foreground of my mind so it was the first reaction to whatever happened.

[67:59]

Practice is this kind of activity. Is this a good time to take a break? So, is that all right with you, or should we go on with what I want? By the way, we'll have plenty of time, I hope, for discussion and questions and things. Also, if you want to speak about sitting and any basic things. And if you have any questions at all about... schedule or if you need towels or something.

[69:08]

There's lots of important people around here you can ask. They're the same people I ask. Okay, so it's 10 to 11. Shall we come back 20 after 11? Okay, thank you very much. I spoke about this this way.

[70:11]

to give you, of course, a sense of what we mean by way-seeking mind. and also introduce you to your own way-seeking mind in case you hadn't met her yet. And also to show you how Zen practice works with the mind. And works to develop our natural wisdom. But anyway, I'd like to be open now to any questions you might have or comments.

[71:27]

I wasn't clear. Yes. I would like to hear more about the precepts. Okay. You mean the understanding of them or what they are? What it means to me as a layperson? What can it mean for me as a layperson when I take the precepts?

[72:32]

I have a certain feeling about it for myself, but I would like to hear it once more. The only way to understand the precepts is to take them. Unfortunately, well, I don't know, maybe fortunately, the understanding of the precepts is in the taking of them. I can say something about them, but really it's the taking up. So you can have a practice run tomorrow. while the eight people are taking the precepts you can take them silently and maybe your voice will get louder during the precepts you can see how you feel

[73:58]

We can all take the precepts that way. I do it myself. So please ask a question with your way-seeking mind, not your comparative mind. Your comparative mind doesn't ask many questions. Even though your comparative mind has the most questions. Yes. Could you speak a little bit more about natural wisdom? What is natural wisdom? Does it imply that it is a given or basic condition?

[75:08]

Deutsch. Natural wisdom is the excuse for those who don't want to practice. Yes, natural wisdom means, it can mean many things. But in the case, in the way I'm using it today, it means like those aspects of ourselves which are our inherent wisdom.

[76:19]

Like, to be serious. Inherent. There's no such thing as inherent wisdom, so it's good you can't translate it. But tentatively we can say, inherit wisdom. Like, I mean, to be serious, we know how to die.

[77:24]

You won't be sure of this until you die. But mostly, once you're in the process of dying, you know, we know how to do it. This is natural wisdom. But to bring that knowledge into our daily life, in how we live our life, is acquired wisdom. So when Linji or Rinzai speaks about the eye of wisdom, He means the eye which can see the wisdom that's inherent in us.

[78:27]

This is already an accomplishment. Because so many things happen to us. How do we know which of the many things or which of the many states of mind we have? have the possibility to be developed into wisdom. So practice is to awaken the eye to our inherent wisdom. But the problem with inherent wisdom is it's usually only available in emergencies. Now, what Linji meant by the Dharma, he said, don't destroy my eye of wisdom or lose my eye of wisdom or my Dharma treasure.

[79:46]

Is this treasure that's accumulated through living revealed by the eye of wisdom. So this doesn't emphasize Buddhism so much, but emphasizes you as the individual practitioner, practicing with your friends and your teacher and your disciple. Natural wisdom also Historically has meant the emphasis on what we call Tathagata Zen.

[81:00]

Tathagata Zen is in contrast to ancestor or lineage Zen. Tathagata Zen means that wisdom which appears through the practice of right meditation. Now, of course, right meditation and all the teachings that go along with meditation arise from the teachings and the lineage. But it's still a kind of natural wisdom that comes out when you get your meditation right. So as Gural said the other day, at a certain point you've practiced long enough

[82:03]

that the fine tuning of your posture alone begins to teach you things. So that's also called natural wisdom. And Oh, yeah. So now, what does, in this context, Zen ancestral or Zen or lineage Zen mean? And this, when we speak of it this way, we mean that realization or enlightenment that occurs specifically through contact with others and especially your teacher. Not that wisdom that arises naturally from your sitting.

[83:14]

But that wisdom which arises in dialogue, conflict and accord with your teacher and the Sangha. And that wisdom is considered to be much more powerful. And more difficult to realize. Because it's not just realized through yourself and phenomena. But it's realized through yourself and phenomena and other people. And your teacher, which also tries to obstruct you as well as help you. So if you can realize through other people, then you have much more power to continue the lineage and teach other people.

[84:27]

So this is another understanding of natural wisdom in contrast to lineage wisdom. But in fact, all Zen practice is a mixture of Tathagata Zen and lineage Zen. And some schools teach so that you realize more through the Tathagata path and some teach so that you realize more through the teacher and the often koan study. That answer, to some extent?

[85:34]

I know I never get to the end of your questions, but at least I like to get started. Something else? Yes. There is this contradiction between this way-seeking mind and non-comparative mind. Acceptance should be the same. When I seek, when I compare, seek the right way, Yeah, I pointed that out. And I said it's only a contradiction in language. In fact, it's not a contradiction. I don't understand why...

[86:36]

That's why we present it as a contradiction so that you don't understand. Remember what the university Zen teacher told him. A formal education is having things explained to you. But actual education is letting things explain themselves to you. It's like taking the precepts. You have to take the precepts before they explain themselves to you. But most of us like to know where we're jumping before we jump. But some things can't be that way.

[87:51]

Important things can't be that way. Probably when you were born you were saying don't let me out, don't let me out. But in fact you come out. I didn't plan on this but there you are. Basically we don't know what we're doing. It's wonderful. What we can know, please know, but know what you can't know. So I may give you a koan about this later on. OK, what else?

[89:05]

Oh, yes, over there. Yes. It's a way, seeking mind, and looking at the word, which is very powerful, the word seeking. Because seeking already puts me in a state of senses. Of senses? Yeah. Eyes, ears, mouths. Understanding. I think seeking is more the word for understanding. When you said yesterday, mind seeking mind, mind seeking way, way seeking mind, immediately when you said that, it turned me into a different way of looking at it. which was not understanding, which was something else. So why did you use the word seeking? Why did we use the word seeking, and what kind of language does the word mean, in which sense?

[90:09]

Deutsch. In the sentence, the path-seeking spirit, the word search is so very present for me. And when I hear the word search, I immediately have such a strange understanding. I search with my senses. I search with my understanding, with my spirit. And when yesterday I remembered that It is the mind that looks for the mind, the spirit that looks for the way, the spirit that looks for the way, the way that looks for the spirit, has brought me immediately to a different level. And to experience this difference is my question. Okay, we have to look at the language here.

[91:13]

This is the way seeking the mind. It's not the mind seeking the way. It's when the mind becomes... It's when the mind opens itself to way-seeking that it becomes way-seeking mind. So, again, it's practice not understanding, and it's practice way out in front of understanding. Sometimes understanding leads practice, but mostly it's understanding which follows from practice. So we could say, way seeking the way.

[92:26]

Or we could say, Buddha is always seeking us. Part of our attention... in living is that we're not listening to the Buddha within us. So Buddha is always seeking us. Buddha means your true nature or your inner request. Or the fullest sense of what it is to be a human being. And this fullest sense is always seeking us. We feel it when we become a parent. I like the pun. When we become apparent and when we become apparent and when we become transparent and when we become transparent

[93:34]

Yeah, then we want some ideal form of human being to be born to us. And we want to be some ideal form of human being for this critter. So that's enough for now to say. Yesterday we said that it's possible to move the location of the mind. This from the word at least implies that there is a separation between the location and the mind. And the question if it's not the mind part somehow rooted in our body and has some connection

[94:55]

Yesterday Hoshi talked about how it is possible to shift the place of our mind and spirit, where it stands. And the question that is actually there is, is the spirit not somehow connected to the body or rooted in it? And what does that mean when I change the place? If I don't actually change the spirit at the moment? It seems to me you're saying two things. One is, isn't the location of the mind integral to what kind of mind it is? Yes.

[95:40]

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