So we're back to we thirteen. Or forward to we thirteen. And what's the difference for me and for us talking with you in the practice period and talking with you and the Sashin participants. What is the difference for me and for you when I speak with you in the practice period compared to when I speak with you and the Sashin participants? Yeah, unavoidably there's some difference because I say, well I was to give a talk today and I can feel there's some difference if it was still Sashin. Yeah, and one difference, of course, is I'm not giving another talk tomorrow.

[01:03]

It's more every other day or every few days. But if I'm speaking to you for five days, I feel some need to make myself clear each day and bring that into the next day. And that I can't do because tomorrow we're going to do something else. But we have more time together. And so I can more speak in a way that I What just happens that I can feel is more toward what can be incubated.

[02:19]

And the feeling of what we can collect together over the next month and a half. So I found I was asked myself this afternoon, what is an embodied person? Because the tradition of Dignaga and Dharmakirti and the yoga chart and so forth assume that the practitioner is an embodied person. And so we have, you know, and there's a lot of new age, it's commonplace now to talk about to be embodied, blah, blah, blah.

[03:20]

But in our Buddhist tradition, what does it mean? And typically it's very logical and emphasizes the ingredients. But, you know, and again, of course, I'm sorry to keep pointing this out, but it's something I'm always confronted with. I have to use English words. And I have to use English words in a way that allow me to give you a feeling of how I understand the tradition. Understand and experience the tradition.

[04:43]

No, I mean, I know there are wonderful Japanese words which just have a lot in them, like the word koto we've talked about at various times. And I'm sure in Sanskrit the words are full of resonance. But I'm stuck with English. But if I take a few English words, I could say, we experience the body of the world with the body of the senses.

[05:47]

And I would say that being an embodied practitioner is something like knowing the body of the world through the body of the senses. And here body is used in the Buddhist sense like the dharmakaya, the dharma body, dharmakaya, etc. The body is what holds things together and is the extent of what is held together. The experience of what holds things together and the extension of what's held together. No, I couldn't even say that, what holds things together, the extension, without some experience and practice.

[07:07]

Okay, so what does the practice, which I'm trying to suggest today, what does the practice of embodiment entail. Entail, okay. And also, I mean, as I translate the word vijnana to mean to know things separately together, So, to know the Vijñānas, to know the five physical senses, now the world has many aspects, all kinds of wavelengths of various kinds, etc., We human beings can perceive, and a lot of animal life too, perceive five categories.

[08:28]

That's pretty extraordinary, the five categories we experience. But if you recognize that it's five separate categories, Aber wenn du erkennst, dass das fünf getrennte Kategorien sind, dann ist es wahrscheinlicher, dass du auch erkennst, dass es so etwas wie eine Fast-Sinneswelt zwischen den Sinneswelten gibt. Now, if you don't separate the five senses, you just see things are what they are. They have a color, form, blah, blah, blah, as if that's what they really constitute, how they're really constituted. But if you practice separating the five senses, you immediately know that you're putting the five senses together to know an object.

[09:45]

So you immediately are faced with, if you have a moderate intelligence, you're faced with the fact that you're making this with your senses. So I would say the first step is to practice. You know, sitting out here in the yard, lawn, the garden. While it's still pretending to be summer, or still is summer. And notice, you know, the world primarily as much as you can through as your visual sense. And then auditory and olfactory and so forth.

[11:21]

And so first is the separation. Second is to feel the shift to the senses as interiority. Again, the simplest way to say is to hear your own hearing. Yeah, and although the eyes tend to externalize this so fast, Hearing doesn't externalize us so fast. But on the model of hearing your own hearing,

[12:21]

You can see, see, see, that's a dominant word, see if you can get a feel for, feel if you can get a see for, no, see if you can get a feel for the visual world from inside. kannst du schauen, ob du ein Gefühl dafür bekommen kannst oder fühlen, ob du eine Anschauung davon bekommen kannst oder so, dass du das visuelle Feld aus dem Innern heraus siehst. So first, and this is just like an exercise, it's a study. Und das ist wie eine Übung, das ist eine Untersuchung, ein Studium. And Buddhism assumes you're going to study the ingredients of your life. You're not just going to lead your life as your senses externalize everything. And then be completely vulnerable to the externalization of the world in your culture, in your family and so forth.

[13:43]

And so it's by your family and your culture creating an externalized identity, they try to control you. Do this, marry that person, etc. Yeah, when you don't have an externalized identity, you're your own person in a way that has kind of accelerating independence.

[14:52]

And the actual experience of this can be deepened and developed by first separating the senses. And then turn them inside out or internalize them. And then begin to put them together in various ways. And then I suggest in this practice you're doing, Then you add breath. And you just inhabit each sense by adding breath to each sense, breathe each sense.

[15:58]

If you do this, you're on the path of embodiment. So maybe we should say instead of mindfulness, we should say sensefulness. Can you say it? Only in English. We just don't have mindfulness. You don't have mindfulness? No. No. Now you tell me I've not wasted 30 years here. I've been trying to keep it secret, but now it's out.

[16:58]

Hasn't it? Can I come to Hungary? Do you have my address? Of course. Oh, clever. Okay. Anyway, so... Also, okay, ich könnte sagen, Geistesfülle sollten wir stattdessen Sinnesfülle sagen. But mindfulness, at least in English, mindfulness tends to make us see the world. And we mind the world, which means to give attention to it. Ja, dieses Wort, das wir normalerweise als Achtsamkeit übersetzen, mindfulness, das bedeutet, dass wir... So I don't know, I'm just trying out, with only moderate success, sensefulness. So now you've added breath to each of the five senses, separately and together. And you understand, these are just my suggestions.

[18:11]

You can do it as you wish. Yuan Wu says, when you realize the thousand sages can't teach you the path, can't show you the path, And only when you know the path that the 10,000 sages, the 1,000 sages, he says, don't know have you realized the path. It just means it's so intimately your own, it can't be anyone else's, even the 1,000 sages. Er sagt, das ist so zutiefst dein eigen, dass der zu keinem anderen gehören kann, nicht mal zu den tausend Weisen.

[19:18]

So you've separated the senses. Du hast die Sinne getrennt. You've internalized them. Du hast sie verinnerlicht. You've brought them together and apart. You've got used to that. Du hast sie zusammengefügt und voneinander abgetrennt, dann hast du dich gewöhnt. Du hast den Atem hinzugefügt, jeden Sinn zu atmen. Und nun füge Stille hinzu. Spüre Stille in jedem Sinnesfeld. Spüre deine eigene Stille. really in the end, most fruitfully, an imperturbable stillness. And this stillness becomes more fully your self than self.

[20:20]

Now you've brought stillness into each of the five physical senses. Yeah, and of course mind and mano and manas are part of it. The sixth and seventh of the vijnanas. That would be too much for me to talk about now. Okay. Now a question that is asked in the tradition. Are the aspects of the world that the senses see, know, feel, sense? Are they a collective? A collective in this sense, just a bunch of different things.

[21:36]

Or are they an aggregate? In other words, do they share a collective structure? An aggregate means things stick together. The skandhas means the aggregates, the five things that stick together. First, we're in the middle of autumn masquerading as summer. But it is still autumn. And the leaves are leaving. And blatting.

[22:36]

The leaves are leaving. That's why they're called leaves, because they leave. I mean, I don't know if that's true, but why not? Anyway, so autumn is upon us. And it has a collective structure. So various aspects of the colder weather, the trees, the broadleaf trees, etc., all together producing autumn. Die unterschiedlichen Aspekte davon, also die Verfärbung der Blätter und das kältere Wetter, all diese unterschiedlichen Aspekte zusammen bringen den Herbst hervor. So if the body of the senses is going to know the body of phenomena, the body of the world, It also would know then the dynamic, the movement that joins this interdependent world at each moment.

[23:53]

So now you mean at the limit of what I can find words for. One of the experiences of realization experiences, which is fairly common, I think, is the feeling that suddenly everything is in its place. Everything is just as it is. And it's a kind of feeling of ease and relaxation at the same time. But another way of saying this is not just everything... is in its own place is as it is but we could say everything is making its own place or everything is finding its own place now that's a more dynamic you know

[25:26]

Dynamic, I don't, for some reason, I don't like the word dynamic too much. It's too much like a comic book hero. It's dynamic man. But it's the only word we have that's in English that's the other side or the opposite of static, stuck in its place. I think dynamic was a word actually Leibniz, wonderful Leibniz, basically created. That makes things have force or movement or stick together or etc. Movement. But you know, again, just pointing out that this is a word that Leibniz got from the French and Latin and so forth. This shows only a few hundred years ago

[26:57]

Such a basic idea as dynamic, they didn't know I have a word for. So don't be surprised that we're in a world and experiencing a world which very often we don't have words for. Also seid nicht überrascht davon, dass wir in einer Welt sind und eine Welt erfahren, für die wir sehr oft keine Worte haben. The dynamic of the world of the individuated and collective senses is, you know, you could use as a kind of harmony. You feel things in the body of the world. You feel a kind of harmony. Things are together, creating autumn.

[28:07]

The trouble with harmony, it kind of implies that there's It excludes disharmony, but disharmony is part of the harmony. But anyway, those are problems with words. But when you begin to feel the movement within the body of the world, It's not a collection, it's a dynamic. It's not just a collection. It has a dynamic. Is that now related to how you used the word collective before? No, a collection is just a bunch of... A collective is, it has a collective structure.

[29:20]

Okay, good. Yeah, and I chose those two words because they're related, but they show you, even the words show you something different. The same word. One of the worst is, as I said the other day, I think is inhabitable. Inhabitable means you can't live there and inhabitable means you can live there. Oh, really? Yeah. That building is inhabitable. It could mean it's either not able to be lived in because it's fallen apart, or it means, oh, it's a nice building, let's all move in. So don't get fooled by words. You don't want to live in a named world. Because that's controlled and leased by God and culture and governments and so forth.

[30:32]

So sensfulness is a practice of un-naming the world. Deine Praxis der Unsinnigkeit ist eine Praxis, die Welt And to know the world with a kind of technical term, non-wandering attention. Can you say it again? Non-wandering attention. And Yuan Wu keeps emphasizing this without omitting anything or without interruption.

[31:37]

And this attention within the aggregating sense field It's where the music and the poetry of the world comes in. The act of the imagined, it's an imaginative act of the sense field. Which I the other day called a dance. An inner dance you feel of which includes stillness. So that's enough for today, don't you think? She was You weren't too happy, huh?

[32:45]

Okay.

[32:46]

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