So we have the topic here, the mind of Buddha. What is Buddha? Mind is Buddha. What mind? This very mind. Your mind? Your experience of mind? Your experience of mind without a sense of your? And then he was asked, that's in the Heikigan Roku, no, no, in the Mumonkan, that's case 30. This is the case 30 in Mumonkan. The gate-less gate is mu-mon-kan. Oh, we already have a problem. The gate-less gate. The trance-less entrance.

[01:04]

Oh, you give me a problem. So let's forget about it. Okay. Okay. Anyway, in case 33, a monk asked Matsu, he says, what is Buddha? And he says, not mind, not Buddha. So again, these are answers. How do you bring to your mind Mind, your attention. The six don't take it in. What do I feel when I say that and look at you? What do I feel when I say this very mind is Buddha? Somehow includes you.

[02:15]

So it's not when I say this mind, I also, when I look at this mind, you're in it. So the mind of Buddha must be quite inclusive. It must be including everything that appears. But could it include everything that appears as a generalization, everything everywhere? Well, that's not your experience. That's not reality. That's a generalization. So this very mind is Buddha. Yeah, it has to have the It must be this particularity at this moment. So then it means not limited to the historical Buddha 2,500 years ago.

[03:23]

Or if it was true for him, in his living, that was For him, this very moment, that very moment, was Buddha. So you kind of play with this very mind is Buddha. How does that make you feel? Okay, so then we can also take Matsu's other response. I look at you and I say, not mine. What's there? We say the flower is not red, nor is the willow green. What happens when we add no?

[04:34]

The flower is still red. Or whatever it is. The flower is not red, nor are the leaves green. So we're out of categories already. And it's not Buddha. What is Buddha, not Buddha? Okay. So we've gone from trying to find some definitions for geist and mind and so forth Now we're taking the definitions away. But we're still in some sort of category we can say is mind or geist.

[05:41]

We're in a category of knowing or a not knowing which is also a knowing. Rooted in our experience. Rooted in our experience. We can eat about quarter to one, something like that. Is that a problem? What does he expect? Okay. Well, we're going to stop in a few minutes. But, well, no, don't tell him. Here's to God. So let's sit for a few minutes. And the meal may be ready as soon as the bell rings to end the sasen.

[06:44]

What is reality at this moment? Is it the fading sound of the bell? Isn't something more than the bell? What is mine at this moment? What is reality at this moment? Your actual experience. What is the body of reality?

[08:50]

What is your body? What is the question, what is? This very mind is Buddha. Not mind, not Buddha. Could you tell us about the lighting experience?

[11:40]

The experience you told us about the last time? In what relationship is the Buddha space and the non-six? The non-six-fold. Not taken in by the six, you mean? To the enlightenment experience. You don't want to start small, do you? If you understand, it's the same. So there's no point in knowing the relationship. There is no sense in knowing the relationship.

[12:53]

Second question. Oh, okay. You were prepared. I don't eat. You didn't eat? You went to bed and wrote these questions. I hope the rest of you had something to eat. I hope the others ate. Is the right action in the state of the Buddha-space or this non-self-talking given automatically to the human being? So, is the right action in this state automatically given to the human being, that it is right? Is right action in the ethical and moral sense automatically given in this state of mind where you are in the Buddha space? No.

[14:38]

But it creates a new basis for ethical actions, ethical living. I don't think that my answers to your questions are satisfactory. Yeah, I'd like to engage your questions more thoroughly. I would engage the question. I would like to ask the questions more... I don't know how to translate it correctly. Engage the questions. Yes. No, engage not the questions, but the questions more. In the comprehensive sense, perhaps. Yes.

[15:40]

Okay. Okay. But it's kind of hard to do. Because your questions are based on my words. And your thinking. Yeah, so what kind of category can I find to answer? We're talking about something not in categories. Let me just take what you started out with, with the Buddha, mind as space. Is that what you said? Yes, I think that The idea of the Buddha as space has a number of sources.

[16:56]

One is that there's no outside to this world. So if there's no outside to this world where there's a special place for a Buddha or something like that, then so the Buddha is, whatever Buddha is, it's inside this world. It's always an inside. There's no outside. Okay. So... So the Buddha is not understood as the historical person.

[18:07]

But the historical person represents and seemingly manifested. The potentialities of a potentialities of realization of how things actually exist. So we're not looking at the Buddha, historical Buddha, as a particularly talented person or religious hero or something.

[19:22]

So Buddhism is not based on, here is this great person who taught us a lot and we'd like to learn from him. So much that we can learn from. He's not like a Plato who taught us a lot about how to think. We've learned from Plato for some millennia. Okay, so the Buddha is and represents a person what essentially it is to be alive in this world in a way in which there is no

[20:28]

Without suffering or obstructions, With an experience of relatedness to the world and not separation from the world. Something like that, okay. Okay. Now, the nature of Buddhist teaching is that this isn't a matter of learning, it's a matter of... from an exceptional person. It's not a matter of learning from an exceptional person. It's a person who represents something we all can know. Because it's the basis of our life, not the...

[22:07]

not something we've learned. Okay. Are you still with me, sort of, as I try to wander around here? Okay. So, if this is a potentiality of... For all of us. Yeah. Where is it located? Okay. Well, in the end, even intellectually, you have to assume that it's located everywhere. It's not somewhere else. So it's everywhere and yet not somewhere else. So it has to be the potential of each situation.

[23:42]

And the key word here is each. Not really every or all, but each. Each. So because of thinking like that, you can't... and because of ideas of everything's changing, interdependence and so forth, that every each, or each each, is dependent on the whole. So somehow the whole is Buddha.

[24:48]

Is this potentiality. OK. So we have a phrase like the body of reality. So then we have questions like, well, how do we experience this? body of this Buddha's space. Well, space is a generalization. It's so much better to approach this from the point of view of various practices than what I'm doing.

[26:06]

Because I'd rather demonstrate why space is a generalization. But in short, we'd have to say if the whole of space is present here. How is it present here? It's present here in its all-at-onceness. This particular moment is dependent on everything all at once. So if you think of Chicago as being over there, Paris being over there, something like that, that's just an idea.

[27:09]

It requires travel and newspapers and things like that to know that. Our actual experience is just this moment. But you can't separate from other moments. Okay, now that's reinforced by when you practice zazen. Often you lose the experience of the boundaries of your body. Now a very simple example is, wondering where your thumbs are. Hey, my thumbs are about four miles apart. They're both down there, up there, over there, somewhere. And the sense of down there is gone.

[28:10]

Your thumbs feel like they're up here somewhere. So even when you feel a simple thing like that, you're experiencing one form of selflessness. Because your sense of self being located as the shape of your body is somehow gone. So we can't say where our boundaries are. It's not clear whether it's all moving this direction or moving this direction. So that experience

[29:10]

experiential basis is combined with the idea of you don't know where the boundaries are, so it's somehow actually unlimited. So you can't exactly even say what mind is. Mind now doesn't seem to have the shape of the body even. The mind does not even have the shape of the body. When you have this experience of no boundaries to the body, no immediate boundaries to the body, You simultaneously have an experience that you'd have to call something like pure mind or clearer mind.

[30:40]

And if you sustain that experience, if your yogic practice is good enough, Or if you stay in that experience. There's a quality of joy or bliss or ease to that mind. And that mind has no desires. It doesn't say, oh, I wish the shape of my body would come back. It might have a few simple desires. Like, I hope the bell doesn't ring. Okay. Now, at some point that feeling of mind, it's formless.

[31:44]

can be present all the time. We feel it. You feel your consciousness is somewhere in the midst of it, but doesn't take up, is smaller than it. We could call that, one name for that could be Buddha mind. Okay? Some other easy question? Yeah. . What came to mind for me was to say, thinking about Buddha mind, it helps me, or to go into that direction, it helps me to say an open mind, a completely open mind.

[33:29]

Open can only be defined, open is only a word, that has meaning in relationship to closed. Buddha mind is neither open nor closed, beyond such categories. But since we're starting from a place of being closed in various ways, The word open is to practice with the feeling of opening, openness. Ist das Wort offen oder die Übung der Offenheit oder des sich Öffnens? Is a path practice or a gate. Eine Übung des Pfades oder ein Tor. So it defines...

[34:47]

a way of practicing in relationship to Buddha mind, but it doesn't define Buddha mind. Now, the problem with what I'm saying is... Yeah, it's not bad, I would say, what I'm saying. But it's... It has the danger of being close to being maybe too intellectual. But more than that, it treats the idea of Buddha mind as some kind of entity. But still, I think what I said can be useful in trying to sort out our experience and notice our experience and notice the difference between when the mind

[36:11]

exists as form. When the mind seems to have neither existence nor non-existence, or something like that, without form. Noticing that is certainly part of the path of practice. Okay. Someone else? Why not someone else? Gaurav, you're sitting there writing. Why aren't you asking me a question?

[37:33]

I'm trying to practice what I'm saying too, but I have to say something. I have the feeling, or I mean to understand, that this moment is Buddha-nature, or Buddha-moment. I can understand that a little. What I cannot understand is that this moment is not Buddha-moment, if there is nothing outside. Okay, I have a feeling for, I think I can understand something like this mind is Buddha, but I don't have a feeling for and can't quite understand what it means to say this mind is not Buddha. Okay. Because there's nothing else. Oh, because there's nothing else. Mm-hmm.

[38:37]

Well, I would just suggest that you not think about it. But practice it. Yeah, because it's sweet. Now dead, Kobunji no Roshi said to me once. The meaning of the raksa was in the wearing of the raksa. So the meaning of many of these things is in the practice of the things. The meaning of many of these things is in the practice of the things. So it's wonderful you have some feeling for this mind, this very mind as Buddha. And that feeling will be more ripe, rich, if you, for the next few months, have the feeling on every perception, this mind is Buddha.

[40:01]

So it's not just the feeling for it sometimes, or yes, I have an intuition about that, but rather it's a continuous experience. So if you have the feeling for this very mind as Buddha, Yeah, there's no reason to worry about the other stuff. At least not until you've practiced this for a long time. I remember this very mind as Buddha, this mind as Buddha, was a very important phrase for me to practice with. for some years.

[41:13]

And I gave it to a student of mine He was about my age, maybe slightly older. And he was a very nice guy. And practiced all his life. He's dead now, unfortunately. But he could never make a phrase like, this mind is Buddha work. It was an interesting experience for me because it was clear to me that if you could get inside the phrase, it would be... It would be transformative for him. But he practiced with the phrase for, I think, a year or more, a year and a half, and he couldn't get inside it.

[42:30]

So it's no small accomplishment to get inside a phrase. To feel it. Yeah, so you have a real, you know, it's like a magical gate opens up when you can feel something like that. So the thing is to enter that gate. The guy who who asked Matsu the question, what is Buddha? It was named Great Plum. Great Plum. Not old prune. Of prune. Prune. A prune is a dried plum. Oh, yeah.

[43:31]

So it was Great Plum asked, what is Buddha? And Matsu said, mind is Buddha. And some years later, when somebody asked him, What is Buddha? And he said, no mind, no Buddha. A monk from the Sangha at that time visited Great Plum on his mountain where he was practicing. And I told you the story already. And in any case, Great Plum asked the monk, how's the teaching these days at Matsu's temple?

[44:52]

How's the teaching these days at Matsu's temple? Matsu is the disciple of Nanyue. And Nanyue is the disciple of the sixth patriarch. So we're right at the source of Zen Buddhism here. So the monk says, well, Matsu is teaching now no mind, no Buddha. And Craig Plum said, oh, they're all fucks. And the big plum said, oh, the old fucks. I practice. Mind is Buddha. So the monk went back and saw Matsu.

[45:55]

And said, I saw a great woman. He says, you old fox. He said, mind is Buddha. And Matsu said, ripe, ripe, the great plum is ripe. Reif, reif, die große Pflaume ist reif. If guys had fun. Jungs, die haben Spaß gehabt. Unfortunately, you know, I don't know what I can do with your names. Unglücklicherweise, ich weiß nicht. Gerald, Gerald is ripe. Well, I could say that. Was ich mit eurem Namen anfangen kann. Gerald, Gerald ist reif. Ja, das kann ich schon sagen. But, you know, after ripening your practice with mind is Buddha,

[47:01]

But after you have let your practice mature with the spirit being Buddha, then try or try not-spirit, not-Buddha. New cassettes are over there. Something else. Oh! God, you've been sent from Hannover. As a special emissary, yes. When mind has a source, what's the source of mind? So my thought is when I don't create this, then the source doesn't exist. What was the first word? My father? My thought. My thought, yeah. Is when I don't create it.

[48:02]

Yeah. When you don't create it, what? When the source doesn't exist. Oh. So what you're creating is the source then? Yes, in my experience. But I also know that it's not true. How do you know it's not true? It's a feeling. A feeling that it's not complete. So your experience of big mind, of modes of mind, what do you mean?

[49:08]

Particular mind? Do you have the feeling of... Of experience of mind, of awareness, of an open mind? You feel it's created by your intentionality? Or by conditions? It's like it's a noticing when I have... feeling, a certain feeling of mind, then it's there.

[50:13]

You mean you have a certain feeling of mind and that feeling produces the mind? That's the question. But this is your experience, so how can I answer for your experience? It sounds like to me you have an experience of mind or you notice... A seed of mind. Or a quality of mind. And when you notice it, it tends to appear. Is that right? Something like that? Yeah, but that's good to notice. But it feels incomplete. And the question is, where does that come from? The incomplete feeling.

[51:34]

No, it's the feeling of mind. Where does mind come from? Why do you want to know? Why isn't it just, it isn't sufficient? So, yeah, maybe it's enough. It's when I am in this state of mind, I don't have the question, but when I'm... Oh, this is good. When I leave it, I have this question. Then the question comes up. Well, I mean, I think the first attitude, that's good attitude in practice, is not to seek for wise and meaning and so forth.

[52:43]

For wise. Why? Why? Wise rhymes with wise, doesn't it? Why is rhymes with wise. Lots of whys don't make you wise. So many why's don't make you wise. Is to just accept the isness of things. Because all questions, no question can, no infinite regression can get past why do things exist at all. So everything appears.

[53:45]

What is it? But you can ask, why does it feel complete or incomplete? Or notice, income, incomplete. Or you could ask. What is the source of this mind? Yeah, what is the source of this mind? It appeared from the previous moment's mind. But it also just arose in us. Yeah, so we can notice that kind of thing. Okay, something else?

[54:51]

You spoke about the magic gate that we can enter. and the experience of all at once-less, who or what state of mind makes the decision to enter? And who or what state of mind perceives that I'm not within this magic anymore? and tells me to go back into that direction.

[56:10]

It doesn't feel like an observer. What does it feel like? Maybe ein Begleiter oder ein Pfadfinder. More like a companion or a scout or a pathfinder. A scout. Yeah. Scouts are called pathfinders. They are. You read too many American Indian stories. Send out the Buddha scout.

[57:12]

How? Be a big Buddha. Excuse me for being candid. It feels like, and it's hard to describe, feels like something that has the same quality like where I want to go. Well, I think we can think of, you know, we say only a Buddha recognizes a Buddha. Which means that whatever Buddha is, is drawing you toward Buddha. Yeah, drawing you sometimes toward completeness.

[58:21]

So you could say it's kind of like a kind of gravity. In our situations, without an observer intending it, the situations themselves tend to gravitate towards something more fundamental. Something more fundamental. I mean, just the sense of ease. is more fundamental than lack of ease. So the example I gave, I talked about, not many times talked about, but recently in Hannover,

[59:29]

is the shape of a wave. The shape of a wave is the shape of the stillness of water. The entire shape of the wave is trying to return to stillness. So no matter how rough the ocean is, stillness is there. And the mind is trying to return to stillness. What interferes with this return to stillness? This nirvana mind or enlightened mind? So that's now a question of...

[60:31]

What is mind is also what obstructs mind. Yeah, now I think we should take a break and a little moment. Well, let me just end with one little thing. So we have the question, what is Buddha? And Matsu answered, Mind is Buddha. So now we have a new question. What is mind is Buddha? And a Zen master composed a poem today. Yeah, it goes something like... In the winter, I long for something warm. Im Winter, da sehne ich mich noch etwas marmel.

[61:42]

Yeah. When I saw you all wrapped up in the blanket this morning, I thought of this poem. Als ich euch in die Decken eingewickelt sah, da habe ich an dieses Gedicht gedacht. In the rain, you know, I hope for a fine day. Im Regen, da hoffe ich auf einen schönen Tag. Oh, how beautiful the moonlight is in the springtime. Oh, wie wunderschön das Mondlicht ist zur Frühlingszeit. And the beautiful woman, she calls out, little Jade, little Jade. Und die schöne Frau ruft, little... Little Jade. Little Jade is the stone? It's like fat plumber. Kleine Jade, kleine Jade. Mm-hmm. She calls out, Little Jade, Little Jade. Hoping her lover is in the garden. So Little Jade is the servant.

[62:51]

So she's asking Little Jade to do various things for her. Bring me this or do that or light the fire or something. But she doesn't really, she's asking little Jade to do meaningless tasks. So she's hoping that her lover is hiding in the garden and can hear her voice, knows where she is. So when Matsu says, this mind is Buddha, Does he hope we're hiding in the garden? So let's sit for a moment. With them. What is the mind?

[64:07]

What is it not? Is it the body? Is it the brain? Et cetera. We can't say it's the brain, but we can't say it's not the brain. We cannot say it's just the body, nor we can say it's not the body. So we end up with, right in the beginning, not being able to say what mind is. But it's also that which is nearest. And then we have this, you know, a koan. Among the three bodies of Buddha, famous koan, the end of the Shurya Ruku.

[65:09]

Among the bodies of Buddha. Now that's the Sambhogakaya, the Nirmanakaya, the Dharmakaya. And we talked about the Dharmakaya already. Among the three bodies of Buddha, which one does not fall into any category? And Dungsan said, not knowing is nearest. Another useful phrase. Like the attempt to know you The antidote or the balance of that is not knowing.

[66:18]

Yeah, so all of this goes back to, you know, the early history of Buddhism and Hinduism and so forth. And... Manas sometimes is translated as mind. Manas. Manas, M-A-N-A-S. Manas wird manchmal als mind übersetzt, als geist. But it means more the functioning of mind. Aber es ist mehr die Funktion des geistes. The, yeah, sort of. As you might say, as the eye knows, is suited to visual objects.

[67:21]

And the ear is suited to oral objects. The mind is suited to rational objects. The mind is suited to consciousness. But that is really the perceptual and conceptual aspect of mind. It's the conceptual aspect. And perceptual aspect. And that may be what we mean when we say, oh, that person has a good mind.

[68:23]

Which is different than saying in English, that person has a good consciousness. So I'm going back in a way to where we started. As you know, you can look these words up in a dictionary. And you can look up versions of them in Sanskrit or something like Manas. But it's better to look them up in yourself. So how do you use a word? I can't speak to how you use a word in German. But in English I... I don't say she has a good consciousness.

[69:38]

I could say it, but it's a kind of strange thing to say. But I could say she has a good mind. Yeah, but I probably mean intelligence. Mm-hmm. Yeah, I mean, yeah, the ability to think clearly. But not just the ability to think, the ability to think clearly. So if you try out various words in clichés and in sentences, you can approach what you actually have as a personal definition of a word. Think about how you use it. Then that feeling you can compare to how it's used in Buddhism. Because if you don't see the difference between how you define the word and Buddhism defines the word, you'll misunderstand the Buddhist term.

[71:07]

Does someone have something else you'd like to bring up? I asked myself, why do you use so many concepts when you talk about something that has nothing to do with concepts? And I also, an answer came to mind. I'm also somebody who thinks a lot. You are? Really? And since you occupy my mind with so many concepts that are not my own, then this other thing has then only this other thing has a chance to arise or to emerge.

[72:51]

Yeah, that's the idea. Because, you know, most of us don't even notice we're thinking in concepts. So if I say anything... Your mind actually is giving it shape already. So I want to fuss with that habit. Yes. Is it our mind that conceptualizes or is it our brain? It's our brain and it's the relationship between the brain and the mind. Well, you know, I can't... I can only experience my mind.

[74:04]

And that's not so easy to do in itself, to experience your mind. I don't know what parts of the brain and what parts aren't the brain. Certainly, if somebody took out my brain, I'd have a hard time talking about the mind. But I'd also have a hard time if somebody cut me off, kept my head and took away my body. There used to be science fiction movies of a brain sitting in liquid and controlling the world. And I think it was Edward Teller who, you know, thought up the hydrogen bomb while his wife was in the grocery store.

[75:14]

Yeah, his wife was in the grocery store and he was sitting there waiting for her and suddenly saw how he could go from an atomic bomb to a hydrogen bomb. Right. She was shopping, he was destroying. He was real smart, obviously. A big fat body. And I think he said that this body was nothing just to carry his mind around. I think no one would say that nowadays. People know that you can't separate mind and body like that.

[76:27]

And I'm sure that you can, I mean, if you have a lobotomy or you have brain damage, you can cease Alzheimer's, you cease being able to conceptualize it. Yeah, but still, I don't think you can tie mind to brain function. but I am sure that one cannot attach the spirit to the functions of the brain. Yes. Well, it depends, of course, what you want to define as mind.

[77:35]

I would define, for example, the different feeling I have here than here as mind. I would define the way in which my right hand can grasp my left hand, or my left hand can feel like my left hand is touching my right hand, or feel like my right hand is touching my left hand. Or it can feel like there's some field or spongy material between my hands. That's all, to me, mind.

[78:35]

And it's part of the intelligence of our mind as well. Those seem to be if you wanted to, emergent properties of mind itself. If you want to? Yeah. You could say these are emergent properties of mind itself. And not tied to brain function. And not tied to brain function. But I don't know if that's 10 minutes worth discussing. But the point of Buddhism is to study mind from mind itself.

[79:40]

And I don't think science is going to get very far. if they try to tie everything to a physical neurological function. Yeah, but certainly the more we can see... the genetic factors and neurological factors in our mental, in our mentation. This is, you know, interesting.

[80:43]

And there's two young men one is English, one's American maybe. One's French and one's English, I guess. I met them the other day. And they're doing experiments with, you know, how the brain functions when somebody notices something. But then there's factors like whether the person likes the thing they're looking at or doesn't like the thing they're looking at.

[81:46]

And the liking and disliking change the brain functioning, but the liking and disliking don't seem to arise from the brain functioning. So there's lots of subjective factors. of whether your mind feels comfortable or not, so forth. So they are fine. They have to work with meditators often because only meditators are quick enough to notice subjective functioning and respond in time for it to be part of the test. But if you study Buddhism, what you're studying is practicing and studying. It's how the mind works. arises and is known through mind itself.

[82:59]

And how we can participate in that activity. And as you pointed out earlier, Buddhism has various ways to notice the functioning of mind. And the Heart Sutra, which we chant in the morning, is probably the most essential menu, karta, for this noticing. And the Heart Sutra is probably the most useful menu So we can notice that some aspects of mind, we call consciousness,

[84:12]

And yet we can also distinguish, talking about the five skandhas, an associative mind that knows things consciousness doesn't know. As you all know, that's why Freud surmised there's an unconscious mind. Because he discovered when people free associate, they remember things they don't remember in ordinary consciousness. So somehow through changing your posture, Like sleeping or lying down for listening to, talking to the psychiatrist. The shift in posture makes it easier to shift into associative consciousness.

[85:33]

So the associative mind knows things that consciousness doesn't. So we can call them different minds. Because they actually have a different history and different karma. Then you go to the third skanda, perceptual mind. Where you just hear and there's no associations. Just see without associations. That mind is strangely rather blissful and complete feeling. And although we don't usually notice it because it's mixed in consciousness, it also has a separate history, separate karma.

[86:54]

It's like when you go outside and you smell the grass and the leaves. The smell has its own... Karma, you remember things as a child when you smelled grass and leaves. What you have to kind of eliminate thinking to just have the direct perception. and you know something. There's a kind of history in that mind of perceptual mind. So the five skandhas form feeling, perception, associative mind, consciousness.

[88:05]

An ancient Buddhist technique used to notice mind. Mm-hmm. Well, notice the formation of consciousness. Notice the process of going into zazen. So Nanyue was the teacher of matzah. Matsu was a very serious kind of student. And he had the reputation of being quite a kind of powerful guy with immense vitality.

[89:12]

And he was also called Horse Master. Yeah, the Pferdemeister. Because for some reason he could stick his tongue out and touch the tip of his nose. Why that call him Horse Master, I don't know. Horses have big tongues. He didn't want to get in the way of that tongue, you know. So he liked to do zazen. Nanyue, he was a young monk in Nanyue. looked at him, said, what are you doing? I'm sitting. Why are you sitting?

[90:15]

I want to become a Buddha. Oh. So, a few minutes later, Matsu is still trying to sit. And he hears. What's going on? And Nanyo is sitting with a tile, rubbing a tile. What are you doing? I'm making a mirror. How can you make a mirror rubbing a tile?

[91:15]

How can you make a Buddha sitting Zazen? So Matsu said, please instruct me. And he said, it's like the horse and the cart when the Horse won't go, what do you hit? That was, I think, Suzuki Roshi's favorite koan. He told that the most often. Er hat das immer wieder erzählt oder am meisten erzählt. So what is Buddha mind? Was ist der Buddha Geist?

[92:16]

Are we just rubbing a tile? Polieren wir einen Ziegel? Anyway, we've rubbed the tile long enough today. Heute haben wir den Ziegel lang genug poliert. So let's sit for a little bit. Lass uns also ein bisschen sitzen.

[92:31]

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