Suzuki Roshi once said to me, which I found quite, you know, peculiar. He said a rock at the top of a mountain is different than a rock in a valley. I mean, it's not different in any logical or scientific sense, if you particularly put it on top of the rock, top of the mountain, but it's different also. Okay. So as far without perception and with neither perception nor non-perception, as far as any conceivable form of being is conceived, all these I must...

[01:05]

Is the chicken something? Are they catching the chicken? He's trying to catch it. As far as any conceivable form of chicken is... I'd rather like the rooster. We don't have to... And we have... We have the pump. We have the rooster. We have the dog. We have Ulrika's translation. but I'm not a victor. Okay.

[02:27]

As far as any conceivable form of beings is conceived, all these I must lead to nirvana. into that realm of nirvana which leaves nothing behind, and yet, although innumerable beings have thus been led to nirvana, no being at all has been led to nirvana. And why? Yeah, that's a good question. And why? If in a bodhisattva the notion of a being should take place, he could not be called a bodhisattva. And why? He is not to be called a bodhisattva

[03:32]

in whom the notion of a self or of a being should take place, or the notion of a living soul, of a lifespan, or of a person. Mm-hmm. [...] This producer thought in the beginning technically relates to the idea, as Konsey points out, producing the thought of enlightenment, which marks the beginning of a Bodhisattva's career. And what Dogen emphasizes is this beginning of a bodhisattva's career, this thought of the possibility of enlightenment, is actually your enlightenment experience.

[05:01]

When you actually, as I've said many times, come to the point where you say, yes, I'll do this, this makes sense, this is my practice, or enlightenment is possible, you'll find out that everything opens up from this decision. Okay, so you can see here in this koan, devoted entirely to helping others. This entirely to helping others means as far as any conceivable form of being is conceived, all these I will help.

[06:18]

You don't know there is a self. In a bodhisattva, no notion of a self takes place. You should exert the law to the fullest. That means the Dharma, the Diamond Sutra. You practice this to the fullest. Without concern that there be no people that are led to nirvana. You exert yourself to the fullest even though there no being at all has been led to nirvana. This is not so easy.

[07:20]

For this it is necessary to have maybe even a kind of ruthless ability to snap a wooden pillar in two. I like the, what's his name, the guy who's known for his strength because he could snap the waist of an insect. So we don't have to have quite such male images here.

[08:22]

The ruthless ability to snap a wooden pillow. We have to snap an insect's waist. Not that that mate is feminine. When about to go, what then? And this, you know, he's asking us these questions too. When about to go, what then? When Linji was about to die, he admonished San Shen, after I pass on, don't destroy my treasury of the eye of truth.

[09:28]

In a way this is like saying in the theater when you're going on stage they say merd or break a leg. So by the way an ass in English is hindquarters is the second meaning. The first meaning is any four-legged animal with long ears that resembles a horse and yet smaller. I think in the English Bible, Jesus rides on an ass. So it's... Anyway... But you might say to, you know, you're just about to leave this world, and you might say to your disciple, well, you know, don't be such an ass, you know.

[10:57]

It's a kind of... It's a kind of affection. And let me say here, too, that we can't understand this entirely. Mm-hmm. just as we don't understand entirely even what's going on in this room.

[12:01]

But we can still look at what this koan is trying to teach us. So, and also, you know, that's the custom in Zen to say that... the disciples should surpass the teacher. So he's saying, after I pass on, don't... How can I put it in words? He's saying, you have my teaching, and it's in your power.

[13:03]

You have the ability to continue it or destroy it. So by saying he has the ability to destroy it, he's saying he has the ability to continue it. So instead of saying, Sanchen, you're really a good disciple and please continue my teaching and I know you have the power to continue it. This is a little schmalzig. So he says it says the same thing, but in a little tougher way. Don't destroy my teaching. Which means you have the ability to continue it. Please do. So Sangchen answers, how could I destroy the teacher's treasury of the eye of truth?

[14:05]

So he's here being modest. And genuinely modest. And in the case we looked at a while ago, case 11, young men's two sicknesses. So we have animals in all three of the last cases. Because in Yan Men's three sicknesses, it says one sickness is riding on the donkey and looking for it. Another sickness is not getting off the donkey. So here he is remaining in a sense the disciple.

[15:30]

He's not yet saying, okay, die quickly, I'm going to take over. And there seem to be two kinds of disciples, disciples who need to be teachers or want to be teachers. And that's really part of their development to be teachers. And then there's disciples who don't ever care whether they're teachers, they just love their teacher and hang out with him or her. They just love practice. And I think those of you who met in Japan with me and He's the type that just loved his teacher, Yamada Momon Roshi.

[16:39]

And Momon Roshi has several outstanding disciples. One is in Israel, one is in Mexico, one is the probably leading teacher for Westerners in south of Kyoto. South of Kyoto, I think it's Okoyama. It's a couple hours south of Kyoto. And one of the main disciples with Thich Nhat Hanh is was a disciple of this man in Okoyama. And he has a particularly outstanding disciple who is head of his temple in Kobe.

[17:43]

But Shunran Noritaki Roshi, just for 35 or 40 years, just remained Mumen Roshi's attendant. And Shunan Roshi was just 35 or 40 years old, just his, how do you say, his mentor. And I'm sure if this occurred with Muman Roshi, Shunan Sensei would have said, how dare I destroy your teaching, Muman Roshi. And I think if this had happened with Muman Roshi, he would have said, how can I or could I dare to destroy your teaching? But Muman... what would you do? What would you reply? And Sun Shen immediately shouts. Now, at this point... And I'm just telling you these things really to give you some familiarity with koans and this way of thinking.

[19:05]

Chuck Luck at this point says this koan is, his shout is not right because it's in the guest position, not the host position. But I don't agree. I think it's a shout from the host position. Ich stimme dem nicht zu. Ich halte es für einen Schrei aus einer Gastgeberposition. I mean, he's been with him, he knows. I mean, at the moment of a person's death with an old disciple, you wouldn't have somebody who doesn't even know what's going on. Ja, und also in solch einem Moment, wo der Lehrer stirbt, in der Anwesenheit eines wirklich alten Schülers, sollte man nicht denken, dass der keine Ahnung hat, was eigentlich los ist. At least that's my opinion. Now, Linji says there's four kinds of shouts.

[20:13]

Actually, he said to a disciple once, one shout is Manjushri's sword, the jeweled sword. Another shout is the crouching lion about to pounce. The third shout is like the probing pole with grass to lure the fishes. I guess they fished in China with a pole where they put grass on the end of a bamboo pole and then they'd put it in and make the fish think it was the bank and the fish would come up close to it and they'd catch the fish. Sometimes they also talk about the shadow, to shadow the stream so you can see the fish in the reflection. So some shouts are the probing pole to catch a fish. And the fourth is some shouts don't function as a shout at all.

[21:30]

This is again typical Buddhist thinking, you know, cover all the categories. So... This koan clearly thinks that this is the shout of the first kind, the sword that cuts through. Okay. So he immediately shouts, and Linji says, congratulating him. I was right after all. You will destroy my truth. It's going to perish with you, you blind ass. Now, he's also not sitting there thinking, well, I'm going to use the word blind ass because it's a symbol for the vehicle for consciousness and etc.

[22:52]

He's not thinking those things. But when you are doing Buddhism all the time, these things just come up, the categories in which you think and feel. So this blind ass is a way of saying, you, Sanchen, you, your Buddha nature. Mm-hmm. In... Dogen talks about Gensha saying, Gensha says, the whole world in all ten directions is one bright jewel.

[23:58]

And someone said to him, well, what does it mean, the whole world is, how should I understand the whole world in ten directions is one bright jewel? And Gensha says, the whole world in all ten directions is one bright jewel. What does it have to do with understanding? So, in this sense, Buddha nature is this eye, the treasury. The eye of the truth is not this eye. It means a way of seeing that's not conceptual or comparative. So he's, and donkeys, you know, are quite stubborn. Yeah, so here he's again complimenting him, you know, you're stubborn Buddha nature.

[25:03]

And everything, as I said, in the sense of, again, feeling everything disappears and reappears, disappears and reappears. And that's the very creativity of passing the teaching. who would have known that my teaching in the end would appear and disappear in you, this blind donkey? Now, if we look at the commentary, it says here, this statement of don't destroy my treasury of the eye, etc., This was the same kind of action as when Tsinghua told Superintendent Kepin, before long, you'll be a teacher of the way. And then a little while later, threw him out because the soup rice was too rich.

[26:46]

This is get off the donkey. Now, we have the sashin tenzo here that you had cooked for Neil... Dr. Neil here. Who's famous for his rich rice soup. No, we may expel you. But sometimes you have to, you know, do something to get people out there. So you can see the koan very clearly says, before long you'll be a teacher of the way, Sanxing, and you speak to him, so you're on your own now. Then the koan goes on to, and I think we can stop in a minute looking at the koan,

[27:53]

But it goes on saying, following the Diamond Sutra, where things neither increase nor decrease, how can you destroy the eye of the truth? This thing does not increase even though a thousand Buddhas appear in the world, nor does it decrease when a thousand sages die. Nor does it decrease when a thousand sages pass away. How could San-Cheng or all the Zen Roshis of Japan cause it to prosper or die out? And the ancient demonstrated this thing. That means Linji. But he demonstrated that it neither increases nor decreases, but he also showed that there was someone in the congregation.

[29:22]

There's someone else here. There's someone else here. So, Sanchen came out and said, yeah, I'm here. How dare I destroy the blah, blah, blah. And this is like the disciple who does not accept another's revilement. That means another's attack on you. Someone's criticizing you, but you just offer your own provisions. You just offer to be helpful. And because he can do this, which is also this diamond sutra in the introduction, which you help people even though there's no person, because he can do this, the treasury of the eye of the truth has not become distinct.

[30:26]

Then Linji says, if someone suddenly questions you about it, what will you reply? And Sancheng does not get caught in a guest position, in my opinion here. If he gets caught in a guest position, he would try to say, well, I'll do this, I'll try to answer this way, I'll show that your teaching is wonderful or something. He says, why should I wait till after you're dead to destroy it? I'll destroy it right now. What? You don't have to translate that. I did. So... As the koan says, when you don't stop what should be stopped, you bring about disorder.

[31:50]

So he just cuts right through with Manjushri's sword. And in high antiquity and later times, appearing within this gate, The mouth of the tiger. Since Bai Zhang was deafened for three days by Matsu's shout, Matsu's shout was the first recorded instance of this shouting in Zen. This is one of the most recent recorded instances. No shout has compared to this shout of sunshine. And Linji acknowledges it, saying, who would have known that you know how to disappear?

[33:17]

And so the house of Linji had the true imperative. The question here is, do we have the true imperative? And it's a pity to let it go. So what will Tian Deng say? At midnight, the robe of faith is imparted to Hui Ning. Midnight. And the koan says that, it's interesting, it says that when you receive transmission or when you have to carry the teaching, you often have to carry the attacks and approbation of others.

[34:26]

So Huineng was given the transmission at midnight. This is actually a reference to a poem. We'll go into it. But anyway, and it stirred up the 700 monks. And the eye of the truth of the Linji's lineage just gets the hatred of others. But it means that not only does this often happen, but it also means that you are no longer taking your identity from others. Because mind to mind, Linji and Sanchen seal each other. They pass on the lamp.

[35:36]

And it says here a little later in the commentary, he bores a hole in the wall to steal some light. It's like, you know, the many stories of being in a prison, where somebody's in there, you kind of drill a hole, put some light in your prison cell. In some, the method is knowing how to fly. I think that's enough on the koan. Now, I actually don't know if it's so quickly useful to you to go through it like that, but you can let me know later if you think it is. Sometimes I have people say, I didn't go through the koan enough, and sometimes they say, God, you went through the koan... But if nothing else, it's a good illustration.

[36:41]

Maybe it's a good time to take a break. Okay, thank you for being patient. I'd like to know a little bit about how your discussion went, if any of you are willing to share something with me about it. You all understood things exactly the same way?

[37:50]

We're in complete agreement. I'd like to say something about our group. I think most of us really liked the three pillars of lay life and the six domains of self, the way you presented it, and what caught particularly our interest was the sixth domain, because we also discovered that separateness and discontinuity. Discontinuity. Discontinuity related to each other and connectedness and what was the second? Cohesion.

[38:51]

So we wondered whether continuity and potency had something to do with each other and what potency really means. Okay. I'll say it again in German. In our group, we dealt with the three pillars of lay life again. I think that felt pretty good to all of us. And these six areas of the self and special attention was drawn to this sixth domain, this potency or this potential. Maybe you can say something about it. I will try. That's a report from the street window group. What about another group? Appoint yourself spokesman for the group. Why are the women more strong here?

[39:56]

It's good. Yeah. We spoke about the Puan and several questions. One was, which kind of shout was it? And what was the difference between this shout and shouting we normally do in the best culture. During a volleyball game. And another question was, why they shoot a donkey, and why this donkey is blind, which kind of blindness is it? Another question was, My treasury of the eye of the tomb.

[40:58]

Why it is called my treasury and not my eye of the tomb? The treasury. That treasury. Yes. And we are not mine. What else? Yes, we have which meaning we shouted, and which other possibility of answers could be there. Yes, of course, we might. She has the answers that we gave to each other. Oh, I see. The questions. Just the name and word is hard to compare.

[42:06]

In sum, the method is knowing how to do it. Okay. Okay. Okay. All right. We had different questions about the Torah. One question was about the quality of this cry. Was it a normal cry, or what is the difference between the cries that we know here, in my opinion, in a cry? The other question was, why was he called an Aesop? And what does it mean that the Aesop is blind? What is blindness? And that's why it says, my creation is the eye of truth.

[43:18]

Why is there this mind in it? Why isn't it called the eye of truth? Or is it even called the eye of truth? Yes, and then at the end, Okay, next. What does it actually mean, the treasure chamber of the eye of the divine world? And this treasure chamber, on what level, is it formed or lived? Is it useful? Is it something that can be passed on? The second question was about the question of whether one can give something further, whether it is meant for a borough or for a minority group, and whether these three levels

[44:37]

The second area, and the third one was about life and vitality, and the connection between vitality and physical immunity. In our group we covered more or less three areas. The first area was whether the treasury of the eye of truth, whether this is more in the realm of form or in the realm of emptiness and how it can be continued. Then the second area was if something is continued, then in which form is it continued?

[45:43]

And we related that to the three kinds of waking consciousness, like immediate, secondary and borrowed, and that led us to the next question. Are these areas separate or do they happen simultaneously? I mean primary, secondary and moral consciousness. For example, is it possible that while I'm speaking that I remain in immediate consciousness? And the third, what is really the difference between life and being alive? life and death and all this, yeah. . We thought about where does life really happen, and most of us just feel most alive when they are really in this world and moving in this world, being of this world, but maybe being alive is really in another category, like for example the immediate consciousness.

[47:14]

Good. Thank you. Next. Yes. Good. Thank you. Next. Yes. I can now only remember two areas. Maybe the others could add something to this. You started talking about introduction and then talking about what it could mean to help others, what attitude is meant by it, or what action could be meant by this. And then you also talked about this substantiation, how to put together, how to that knowledge of the world or meaning and what this means for the picture of reality we have. I can only remember two areas from the discussion.

[48:20]

We talked about the introduction discourse and what it means to help others. And we also talked about the process of substantiating, for example, taking letters to a word, i.e. an understanding of a word and what a very thorough I think we were talking about the precepts at the end, what is so special in projecting the precepts. We don't really know what your question was, but my question was, what this moment makes so special.

[49:24]

So you said it is a moment, I think, that is a kind of enlightenment, or from this moment on your understanding for practice, okay. And I couldn't really understand that because I'm afraid to disturb or to destroy something that has come into my life by nature, without making any big decision. I started to practise without expecting so much from it, and did it, and I feel quite okay with that, but I'm a bit afraid to make a decision. I don't know why I make that. Me too. OK? Yeah? Yeah. I don't know what the difference is.

[50:31]

So my question was that I don't want to understand why it is so important to make a decision, to lay off these precepts, these beliefs. Roshi says it is important, because that's why the understanding for the practice simply opens up. Yes. I can hear her, though. Oh, for the machinery. Oh, yes. About no self and no others and helping, and which helping is it out of no self and makes no self, and is it a different helping also if it's towards no others?

[51:55]

And this is space. And then we talked about cohesion and self-sensation and kind of shared experiences we have in this realm about how we substantiate and what happens when we find possibilities to stop it or to find... And there was always the theme of fear. So... That's what I mean to you. Okay. German. We also talked about the introduction, about this no others, and no self, helping together. Are there different qualities, from which I help, and what kind of problems? and then about coercion and substantiation, and we exchanged experiences, how we know both, and that when we walk away from coercion, with a lot of insular experience, there is a lot of fear.

[53:13]

There's one more group at least, isn't there? Is that all? Okay. You know, on the driving here, no, driving in Heidelberg, I heard on the I was following Ulrike in a different car and I heard the US Army radio station. And the guy said, You all know what it's like to hear the rustling of leaves and the feeling, the breeze, and seeing the leaves tremble.

[54:37]

And someone in the show says, you all know how the rustling of leaves sounds and how the leaves tremble in a breeze. I thought, what's the U.S. Army come to? Turning into sissies. And then he said, when you feel that, you feel a heightened awareness. And I thought... And heightened awareness is, I think, only widely used phrase from Castaneda, so it's... Anyway... And he said, then he had to get a little macho, you know, because it's for the soldiers, and he said, of course this heightened awareness is helpful when you're hunting and fishing.

[55:41]

But when you are driving through these beautiful little villages of Germany, I hope that you have heightened awareness as you drive so that we are considerate of our hosts or something. I thought this was quite remarkable actually because to my mind there are several ideas here One is there's such a thing as heightened awareness. And that it is often connected with a certain sensuous experience of nature.

[56:43]

And third, that this experience can be transported or moved to another experience like driving. So there's two or three or four ideas in there that are linked that definitely mean this person who ever said this or who ever wrote this is practicing meditation or reading Castaneda or something like that. And like your T-shirt, these ideas get out there, and this is exactly how they're passed in culture, this kind of offhand way, no one notices it, but it... And you can see it when there's a pattern of certain ideas linked together, though it's just recommending people drive safely.

[57:46]

Okay, so before I say a little something, does anybody have any particular questions or anything you'd like to bring up? Yes. Can I ask you something else from our group? Did everybody share the experience that it's a different energy when they sit here in this room with all the people, or in a similar group or something, and alone? So kind of more energy. And then we were thinking, is the energy always there, and where is it when I sit alone, and do we create it? Yes. Yeah, got you. Thank you. Maybe that's something for later.

[59:42]

I wanted to suggest that the possibility exists that the people sort themselves a little bit within the city and form a new group if they don't already exist. I offer myself for Cologne, that's a bit of a coincidence, maybe there are others for other cities. In this context, I might be able to interrupt you for a moment when you are speaking. So, in Münster, there is... So, if you are from around here, you are welcome to talk to me, Miriam, Reinhold or Thomas, who are sitting over there. We are happy to give you information about what is happening and how. Yeah, as I said already, Sounds like the peacock in Huda.

[60:59]

As I said earlier, I think Sangha building or sitting with others is very important. Not only I think helps us sit, because then we can sit with others and alone, but it also helps Or even contribute something to the tree planters so we have more communication among ourselves. And I want to thank you, too, for doing the tree planters every now and then. And Christian for translating these koans every time. That's so nice. Thanks. And we always would like to have some more contributions to the tree planters from Sangha members.

[62:11]

I would like to add something to that. Maybe people might have a feeling that in order to eligible for writing in pre-plunders, you have to have very special experience. I'd like to ask people who have their problems and doubts in sitting and whatever, to put them on paper and just let us enjoy it. Anybody else, in something else? Yes. A few years ago, I noticed that I had lost my word and that I had very consciously repeated it again and again, just to pay attention to the loudness. And in the meantime, the meaning began to disappear, so that only the sound of the loudness remained, and then the feeling of fear and fear rose in me, and I let it go pretty quickly.

[63:23]

And now I would like to know how it is to say that you are already the first one to say that you don't need money. I did an experiment some years ago where I would just repeat a word over and over again unless the meaning of the word moved away and just listening to the sounds and after doing that for a while certain fear started coming up and my question now is this the first indication for immediate consciousness? Is fear or words losing their meaning? Well, if you just say a word over and over again, it becomes a sound, that's true.

[64:34]

You lose the substantiation that gives the word meaning. Primarily because it's out of context. Because words... from many points of view, you can establish that words take their meaning from the context, not only the context of other words, but the context of the mental states and experience you bring to the reading or to the word. So I think that just the loss of the feeling of substantiation is not necessarily immediate consciousness, though it might be. But a deeper sense of immediate consciousness, we could say an apprehending sense of immediate consciousness, is when you take a group of words that doesn't necessarily have a meaning like, well, I gave you each moment is a precise physical act.

[65:57]

If you give that some German form for you, two or three words or whatever length of word signifies it, you can repeat it until the words disappear, but the meaning sinks, some meaning which you don't understand sinks into you. Or even a phrase like, what is it called in the eyebrows? I mean, what is it called in the eyebrows? Who the hell knows?

[67:13]

But it's from an expression, you know, like in the eyes it's called seeing, in the ears it's called hearing. What is it called in the eyebrows? So even a phrase like, what is it called in the eyebrows, which has no meaning, still has a context. And a context that in language and in you, And so a sentence like, for example, what do you call it in eyebrows, doesn't really have any meaning, but it does have a context. And above all in the language and above all in you. And repeating such a phrase as that, even when the word disappears, a kind of apprehending immediate non-thinking consciousness can appear. And not one that's a little scary like when just the feeling of the substance of the world disappears. But I think your intuition about it is quite right.

[68:26]

Okay. Something else? Yes. You said something when you were speaking about these things, that somehow you would like to also teach it to Elizabeth. Don't tell her so she overhears. Well, I have two children and I don't know if I have something to... teach them about Buddhism, but I do have a feeling that I want to be able to give them some kind of quality.

[69:38]

the feeling of what I'm doing and what I'm trying to give for them. And I don't know, I'm at a loss where I can be specific about it, because I know it wouldn't be any use telling them something about meditation or what the Buddha told them. I don't like that idea, Would you have any suggestions or any ideas about it? Yeah. Deutsch, you want to say? Well, I don't know. You just take what opportunities are there. And directly it's usually your presence and your immediate practice which affects, will affect them.

[70:44]

So if you're practicing, they'll know it. If you only practice when you're here, they won't know it. Yes, and the most direct medium is actually when you practice yourself. They will simply feel it and they will especially feel it when you practice at home and not only when you are here. But I gave Elizabeth a book recently, partly for the... William Faulkner, which is partly for the excuse that maybe when he talked about the book, I could use the book as an example of something... And... You don't need to know what I said. And... Also, she came with her kind of partner, her best friend, who came to visit us at Crestone a few months ago. And when her friend... I hoped her friend would get intrigued, but what the heck is all this Buddhism about? So her friend asked me some questions.

[71:58]

But I waited to answer her questions when Elizabeth was present. So I got to drive them to the airport, and so they had a two-hour lecture. And her friend was quite interested, so Elizabeth said, well, if you're interested, maybe I should be interested. Yeah. Okay, anything else? No, I don't know where to begin here and my tendency is to give you too much.

[73:04]

Because I always feel I'm not giving you enough. So I'm trying to restrain myself here from picking up more stuff. But I think as just an introduction I should say a little something about this treasury of the true I. Now this book here of Dogen's, Shobo Genzo, means a true Dharma eye treasury. True Dharma eye treasury. So Now, it says in the Diamond Sutra, as translated by Thich Nhat Hanh, someone who looks for me in form, or seeks me in sound,

[74:27]

goes on a mistaken path and is unable to see the Tathagata. Now, one of the things you have going on here is an emphasis in this koan is a teaching about Buddha nature. But because of the teaching of emptiness and no self or no inherent self and so forth, very tricky to talk about Buddha nature. What is that? And Tathagata here referred to as also as Buddha nature. The name is Tathagata Garbha. Which is womb embryo thusness. And thusness means this experience of knowing the center of the palm or knowing

[75:40]

non-conceptual, non-graspable reality or actuality. But we have in English, and I am pointing this out not just for the sake of, you know, sort of information, we have no word. Actuality means graspable. Reality means conceptual. So I'd have to say non-graspable, non-conceptual, non-reality, non-actuality. But it's experienceable. But it's not describable. And that's exactly the problem Linji has here. And he's skirting the fine line, walking the fine line of speaking about something that you can't say Because if he says, well, I hope you continue my teaching, he's saying that there's something to be continued.

[77:29]

But really, in the most essential way, There's nothing that has that kind of continuity that you can say it's something you can continue or it's a nature or a soul or something. So, Linji, in the process of making this statement, is also teaching. Because the tradition is to say it in a negative way, like non-actuality, non-reality, non-graspable, etc. But he wants to say, I hope you continue the teaching. But he's got to say it negatively because there's no Buddha nature that's a nature that's

[78:31]

You know, etc. Can't they make it a little easier for themselves? He's trying to make it easy. So he says, don't destroy my treasury. So he's saying it negatively and positively. So he's teaching how to have an attitude toward Buddha nature as he's telling him, please continue my Buddha nature. And he says, my treasury, which is emphasizing, I don't know what it is in the Chinese, of course, but he's emphasizing, if Maya is there, that... each of us actually accumulates something in our life that, while it's not permanent nor inherent, you can pass it on.

[79:50]

And And in this koan we looked at a while ago about young men's two sicknesses, it describes it pretty clearly. It says in the Complete Enlightenment Sutra, knowing illusion, Knowing everything is something that appears in your sense fields and is not graspable. One becomes detached. Why do you have to own a diamond if a diamond is only something flashing in your sense fields? And the diamond is anyway most of the time in a drawer. And only has some sort of status, you know.

[81:13]

And everything shines like a diamond. The whole world is one bright jewel. So knowing this, one is detached. Without employing, without using any technique, One detaches from illusions. In other words, you're not using some sort of technique to free yourself and follow difficult precepts. You just see there's nothing to be attached to. Without any process, This is emphasizing uncorrected mind, unfabricated mind. Beginner's mind. Then one sees doing, stopping, letting be and extinction. Okay, so I'd like to put those four words on the... on our little flip chart here.

[82:29]

Okay? These are such beautiful flowers. So, this actually is a description of the process of perception in this latter... We could say that this is the ordinary self and this is Buddha nature. These are not graspable, but they're really what makes this work. Okay, so this is actually something you can learn. You see things, it says you see doing, but you see things, you just see things, It's this field of awareness.

[84:26]

You stop, that means you hold back from giving substantiation. That's actually something you can do. You have to be more sensitive, you have to have... perhaps more developed interior consciousness after a while, but it's not so difficult. And some of you suggested the other day, yesterday, that this was less of a mental way of organizing the world and a more physical way of organizing the world. And you know you can't stop your mind. It tends to have diarrhea. It just runs. But physically you can stop. I can feel it.

[85:48]

And so practice is also to join, as I said the other day, mental stabilization and physical stabilization. To put your mind in your hands. Now, in a way, It's pretty difficult to experience anything but particular words or ideas or thoughts. As soon as you start experiencing the field of consciousness, it's also a bodily sensation. And as some of you know, one of Suzuki Roshi's first recommendations to me was to put my mind in my hands. So I showed you during this seminar one way to do that. And I think you'll find this is a provision.

[87:00]

He talks about his provisions, his treasury. That's part of your treasury. You can use it. So, as you begin to feel not just... mind or mental activity, but you feel a mind-body thinking, a mind-body presence in what you do. And there are certain signs of that. Your body feels warm all over most of the time. Your hands and feet are both warm. They don't get cold. And there's a kind of pliancy or softness in your body. And mind present in the body softens the body. And if you've ever met these super-duper Asian martial arts people, it's like meeting a piece of Kleenex.

[88:03]

You shake their hand and... Their body is totally empty. Their hand is like... You can see nothing there. Because when you really get very good at martial arts, you become very soft. So when you have more of a mind-body... you can stop. And there's a physical feeling of stopping. And of timelessness. And in that moment, you can then see again and just let things be. And this is an, we could call an own organizing process. I don't, as you know, I don't like self-organizing because, et cetera.

[89:18]

So I renamed it own organizing. How did Peter Dewar adopt it? And then extinction. Then extinction is this discontinuity. This... And extinction is also what nirvana means. So nirvana both means enlightenment and death.

[90:20]

If you say you realize nirvana, it means you became enlightened. Which means that your usual personality and social and cultural self disappear or it's not where you're grounded. And if you say, he entered or she entered Nirvana, that means she up to permanently disappeared. So, In entering nirvana, or saying he's going to enter nirvana, and as you know, right after this story, it's said, he sat upright and died.

[91:23]

So the point in this story is that he's entering nirvana and passing nirvana. And it uses a negative way of describing it. You're going to destroy my treasury of the eye, which I'm giving you. Okay. So it's this practice which he's passing. And this is a way of seeing and a way of functioning. And knowing this is a kind of treasury. And we can call this his treasury eye of the truth.

[92:25]

Okay. Is that completely clear? If you're familiar with this, it's good, I think. Now, before I say a little bit about this, would anybody like to say anything? Any comments on what I've said so far? As I said, there's no... You can't look for me in form or seek me in sound, and if you do, you can't see the tathagata. I understand it now this way.

[93:36]

How can something perish which has always been there and will always be there? Or how can you continue something which has never begun or will never stop? Yeah, that's the idea. Do you want to say that in German? Do you want to do something? Yes, I would say it very simply. How can something disappear that has always been there and will never die? And how can you pass on something that has always been there anyway? We say sometimes it's something that is not produced, enlightenment and nirvana is not produced, so it can't be created.

[94:44]

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