As usual, I have as much as possible of your sense of what I've been speaking about. But I think that first I should bring into the picture Satipatthana. Okay. Now, the practice of satipatthana assumes that the body, in a sense, is prepared for the practice of satipatthana. Now again, we tend to think of mindfulness practice as it's now popular, talked about everywhere.

[01:01]

As sort of active mental attention to the outside. Okay. But again, as I've been pressing, there's no outside. So it's maybe the active interiority of the body pressing, merging, engaged with the active exteriority of the body, which is really projected interiority. And one of the keys to kind of clip this into place for yourself

[02:22]

is that really this isn't about mindfulness of the body, it's about bodyfulness of the world. And maybe one of the keys, so that it can really click for you, so that it can really click for you, is to understand that it's not about attention to the body, but that it's about Now, the practice of, again, the practice of satipatthana assumes your body, mind, and relationship to phenomena has been evolved, developed, through anapanasakti. Die Praxis des Satipatthana geht davon aus, dass deine Beziehung zu Körper, Geist und Phänomenen bereits durch die Praxis von Anapanasati entwickelt wurde.

[03:56]

So what's assumed is you created what can we call a body of intentionality. Und es wird davon ausgegangen, dass du bereits einen, was wir vielleicht einen You've developed a body which is now attentionally articulate. Oh, you didn't say intentionality. I said attention. This formula, which you put on the flip chart here, is about the intentional articulation of the body, but the Anapanasati is about the attentional articulation of the body. And this formula on the flip chart is about the intentional articulation of the body, but in Anapanasati it is about the development of attention to the body.

[05:14]

Sorry, about the attention to the body. So now, what is the attentional articulation of the body? Again, what does Buddhism start with? The awakened Buddha. The awakened person is called the awakened one. And in a world in which Creation is an ongoing process. There isn't a sense that awakening is a one-time event. There's a continual process of awakening. And that awakening isn't some kind of experience somewhere.

[06:21]

It's the whole body is awakening. When you wake up in the morning, attention, conscious attention flows through the body. But there's an attentionality which permeates the body waking or sleeping. I'm always amused when you're struggling with how to make it into German, because it's actually, I'm struggling always to make it into English. Attentionality, attentionalness, I don't know, I try out everything.

[07:32]

So, so Asatipatthana, First of all, anapanasati is to hold in mind in-breath and out-breath. Anapana means in-breath and out-breath. Now, I think as Siegfried said the other day, that the demarcation, the making the distinction, is an essential part of this practice. Once you have a feeling of the boundaries of a particular phenomena, you can make it the target of attention.

[08:44]

So it's not just the generality of breathing, it's in-breath, out-breath. Each one is different. So if you just start and you say, okay, what's the practice that occurred in this seminar? To hold in mind the interest to hold in mind the akhira. And the cluster of meanings, which is sati or smriti, is to hold in mind, it's also to inspect.

[09:56]

It's also to investigate. If you're a good car mechanic, you want to inspect, investigate, how each part of the car engine works. Now, is there any way a car engine could be as important as your own engine? So Anapanasati again is the... It's easier, a car engine is easier to understand. Are you looking for the easy way out?

[11:25]

I know this is not your way. You wouldn't be here. Yes, an engine car engine is easy. I suddenly see a drunken, smoking car mechanic I've given up understanding the real engine. So you've developed an intentional body-mind. Okay. And that attentional body-mind, you know all the throughways, autobahns, highways, and little country roads of the body.

[12:37]

And you can bring attention to the breath. You can bring attention throughout the body. And a basic practice is to really bring attention to the fingertips, to up the arm and move it around and so forth. When you think, oh, my feet are down there, what do you mean down there? Down there in relation to what? Wenn du so etwas denkst, wie meine Füße sind da unten, dann also was soll das denn bedeuten? Da unten in Beziehung zu was?

[13:40]

Your feet are as much, as exactly as close as your eyelids. Deine Füße sind genauso nah wie deine Augenlider. Okay, so you develop that kind of attentional block. Und also du entwickelst diese Art von Aufmerksamkeitskörper. Now you're ready to practice the... Satipatthana. Okay. Now, the Satipatthana is to bring attention in the simplest way we can try to say it in English. It's to bring attention to the body, in a simple way we can say in English. We bring attention to the body, to feelings, to mind, and to phenomena. Okay, now that's not right. that's just to give us a first sense of it.

[15:01]

Because when you bring attention to a phenomena, you're actually bringing attention to dharmas, not phenomena. Remember, this is all parts. And there's no such generality that you can experience as phenomena. Phenomena is parts. But in your experience, for a dragonfly, it's all the little assets of the eye. For us, it's the phenomena as our sensor. And it's not our sensorium as a generalities.

[16:04]

or as entities, or as predictabilities. That's a kind of practical way of seeing it. But how much detail should I go into? Now, it says in the koan 20, which I've been speaking about, hold to the moment before thought arises. Look into it, and you'll see, not seem. And then throw it away.

[17:20]

Okay. It's not... I mean, you actually can't hold to the moment of thought before thought arises, but it sounds impossible. But it means... Before you name it. Before you discriminate it. So you kind of feel it as just appearance. As soon as you name it, it conflates. And as soon as you discriminate about it, it gets temporarily defined as past and future. And dharma is to catch appearance, feel appearance, before naming and discrimination. Now, again, if you grew up with all these ways of looking at the world,

[18:21]

Much of practice would be fine-tuning. It wouldn't be so hard. But if all at once I say, please be Martians, you say, I'm not ready to be a Martian. Mm-hmm. Okay. So phenomena is how we as human beings know the world. And how we as human beings know the world. Knowing is part of the known. And in this case, knowing that's not an entity, but an impermanence is part of knowing.

[19:46]

Knowing that it's impermanent is part of knowing. And knowing the baggage and attitudes and so forth you bring to that knowing, it's also part of knowing. So the practice of the four foundations of mindfulness is to practice be engaged with the very experience of knowing. And that knowing is actually, when you actually know something, you know it before naming, and you know it as pure appearance.

[20:59]

Und wenn du etwas tatsächlich kennst oder weißt, dann ist es ein Kennen oder Wissen noch bevor du es benennst and before naming it, before discriminating. Okay. Und bevor du es benennst und bevor du es unterscheidest. Okay. Now, you can catch the physical feeling. Und das Körpergefühl dafür kannst du einfangen. which leads to knowing and discrimination. Now, Sankhi Roshi, a Christian, said not only to know the minutia of your experience, but to know the experiential correlations of that experience. So at the center of dharma practice is, which is a word in Buddhism, the center of dharma practice is to notice the world as appearances.

[22:19]

And to feel the world not as a continuity out there, but as a moment after moment flow of appearances. Appearances as parts or particulars, An appearance as fields generated by particulars. And again, this is not so hard to do. First you have to get the idea that And then you have to keep trying it out. And at some point it actually just kind of clicks in because it actually feels good, feels nourishing, makes sense.

[23:41]

So now we're trying to examine these four body, feelings, mind, and phenomena as dharmas. So now this is not the attentional mind looking at the body, it's the bodyfulness of the body. And then it's not the attentive mind looking at the body, but it's The bodyfulness of the body. Oh, whatever you discover is great. This old word. So wie wenn ein Motor läuft, dann geht es nicht, dass einfach nur ein Teil des Motors läuft, sondern wenn der Motor läuft, dann läuft der gesamte Motor.

[24:57]

Yeah, so the whole body is running. So it's the whole aliveness of the body present in the world. Now, because of anapanasati, you can explore this bodyfulness. And now you can explore feelingfulness, the second. If you say so. And we could also say maybe trying to find words that make our attention go in that direction, awarefulness of feeling.

[26:12]

Awarefulness? Don't worry about it. It's much better in practice to feel the world, don't think the world. And this again, you can begin to see a demarcation or a distinction between thinking the world and feeling the world. And turning off the lights or being blind, as somebody at our center in the office is blind, If you walk through a room with your eyes closed or totally dark, you have to feel the world. And as I've told you before, I've discovered that in Crestone there's a lot of deer that

[27:18]

in big groups that wander around. When I've approached them, only feeling, I can walk right into the herd. As soon as I walk thinking about it, they all go... Feeling feels familiar to them, but thinking doesn't feel familiar. So they can feel I'm not a danger, I guess. Okay, so now you're exploring the feelingfulness of the body and mind and phenomena. And now it's the mind, which is in these four categories, as foundational of practice.

[28:41]

This is mind as presence, not mind as thinking. Yes, the mind which absorbs each perception. Okay, so I said enough about all that. Now we have this formula up there. Okay. One, two, three. Are we ready? Okay. So this is basically a formula. And now you've got this body of attentionality developed. Ruja did each inhale and each exhale.

[29:52]

der in jedem Einatmen und in jedem Ausatmen wurzelt. And now articulated as, no, these are four categories. We could maybe have other categories, but we have these four categories. Und der jetzt sich artikuliert in diesen vier Kategorien. Man kann andere Kategorien haben, aber jetzt nehmen wir diese vier. Over many centuries of playing with categories, these are the four categories that lasted. I used to teach the eight functions of self, but then I suddenly dropped four of them, and I only teach the four functions of self. Okay, so we have the attentionality of the body developed, the attentionality of the body-mind phenomenality developed. The attentionality of body-mind phenomenality developed. I imagine you'll one day say, I quit.

[31:16]

It could be today. It could be today. No. I quit. Anybody want a job, don't pay much. Attention, yeah, okay. And this attentionality has been evolved within these four categories. So now you have this experience. of each in-breath and each out-breath. And it's been up to now a vehicle for attention itself. and using attention itself to awaken in a fuller way the body, feelings, mind, and darkness.

[32:31]

Okay, now... So now the formula here is breathing in, I observe. Now the word observe means established in mindfulness. But again, to say establish in mindfulness, you now know that the word mindfulness means to hold in mind, to inspect, etc., and it is expressed through these four foundations. So the word observe doesn't mean to look at. It means to be established in the mindfulness through the anapanasati and satipatthana.

[33:33]

So it's a kind of code. So you know, breathing in, and then you feel established in Anapanasati and Satipatthana. Established in this fullness of attentionality, articulated attentionality, rooted in stillness, I observe the impermanence of dharmas.

[34:54]

Breathing out. Now it's not just breathing in or just breathing. Breathing in, I observe the impermanence of all dharmas. Breathing out, I observe the impermanence of each dharma. And the word tantra means to weave. So basically this idea of incubation or weaving is with Each in-breath. What's better to say is that breathing in, observe the impermanence of all darkness.

[35:58]

Oder es ist noch besser zu sagen, einatmend, die Vergänglichkeit aller Dharmas zu beobachten. It would be better to say, try to make it a crack in breathing in. Es wäre noch besser, das als eine Handwerkskunst auszudrücken und zu sagen, einatmend, to experience the impermanence of each appearance. Now, this doesn't mean just do it once or understand it. It assumes that understanding will only come with many in-breaths and out-breaths. And the way to practice something like this is you occasionally do it with full attention, as much as you can muster, while you're taking a walk or sitting in the bathtub or I don't know what.

[37:17]

And doing it with intensity, sometimes you do it with less, pretty soon it's always present to some degree of intensity. All right. Now, you can imagine. We know everything's impermanent. And here the words can be interdependent and interindependent, intermergent, as I say. And here the words can be interdependent and interindependent, intermergent, as I say. So in this formula, you can put different things in the formula. You could use activity instead of impermanence.

[38:21]

Breathing in, observe each appearance as an activity. And get a feeling for this sentence. Engaging you in the world. It's not just about something. It engages you with the world. And at some point it may become shorthand or short mind. Breathing in. With the feeling that appearance is inter-independent, is interactional, etc.

[39:34]

Good enough. And breathing out Then breathing out. You don't just say, well, I said it once, a breathing is not enough. No, now breathing out. Each appearance. Impermanent. For example, breathing out. And don't just say, now I've breathed in and that's enough. No, very specifically. Breathing out, every appearance goes away. Now in this world, which you know is a continuous process of creation, which you are part of that creation, You've now developed the body sufficiently through Anapanasati. And now you've developed the main experiential categories, body, feeling, mind, and And now you're activating the wisdom machine.

[40:56]

The wisdom machine, you can use each breath to bring wisdom into the body. So the main and first wisdom is that everything is changing, change is changing, changing. So you really keep this in-breath and out-breath, in-breathing, out-breathing going until you really feel everything's in activity. The flower is articulating it. Okay. So now, what is the problem with noticing that each thing is ephemeral?

[41:59]

Und also, was ist jetzt das Problem damit zu bemerken, dass jedes Ding vergänglich ist? It's attachment. Das ist die Anhaftung. So now you practice breathing in, observe each appearance as attachment. Und jetzt kannst du praktizieren, einatmend, And breathing out, observe attachment. Observe when you feel attached. Now, Nicole has been looking for sunglasses for quite a long time. And while we were in Vienna, she found some sunglasses she likes.

[43:20]

And I volunteered to pay for them because she doesn't have much money and I usually have a little more. But she wouldn't let me. She said, if I'm going to be attached, I'm going to be attached at my own price. And she would rather I get attached to those sunglasses. Okay, so you inspect your feeling of attachment. Okay. So the next... I mean, it's not like I shouldn't be attached. You just inspect your feeling of attachment. This isn't about right and wrong. It's about noticing. Okay, now what's the next thing that might be an antidote to... In this Buddhist formulation, formula, it's cessation.

[44:38]

Now you're breathing in, observe, But things are temporary. This is a little different than they're impermanent. They are impermanent, but they also simply cease. They're gone. Sie sind vergänglich, aber sie hören auch einfach auf und sind dann weg. And you can turn away and simply leave something behind. Und du kannst dich umdrehen und einfach etwas zurücklassen.

[45:43]

So then you practice this cessation. Und dann praktizierst du dieses Auslöschen. Or noticing cessation. Oder das Auslöschen zu bemerken. And the fourth is letting go. Which is your release, your practicing cessation is just letting go. Each moment, letting go. Experiencing and letting go. Experiencing and letting go. So these four are a little unit of experience. Impermanence, attachment, cessation, letting go. anhaftung, auslöschen und loslassen.

[46:45]

They're all to reach into the various ways we humans know the topography of impermanence. Die sind alle da, um da hineinzureichen, wie wir Menschen die Beschaffenheit der Vergänglichkeit erfahren. Okay, so what is this practice not? It's established machine wisdom, the wisdom machine. So when you work with a koan, to hold to the moment before thought arises. Now you get a formula, you can plug that in. Breathing in, I notice The moment before thought arises.

[47:48]

Breathing out, maybe I could notice the moment before thought arises. So this formula can become a way in which you bring anything into your life. So say you're a psychotherapist. Some of you are. And you have a particular problem that you can't figure out what to do about with a client or yourself or whatever. And you may try to understand it and so forth. Imagine alternatives. But the most basic way from the point of view of Buddhist practice would be to say, breathing in, I notice this problem.

[48:58]

Breathing out? And I think you'll find every time you breathe it in and then breathe it out, it begins to change. It's like holding a jewel. If you change it in the light, different facets light up. And not thinking the problem, just breathing the problem. Within the distinction of each In-breath and each out-breath.

[50:01]

You start awakening aspects that you can't think your way to. dann beginnst du Aspekte zu erwecken, die du dir nicht erdenken kannst. It's like almost sometimes after a nap or something, you come up with an idea that you couldn't have thought to. Wie manchmal vielleicht nachdem du, wenn du vom Schlafen aufwachst, du vielleicht manchmal eine Idee hast, die du dir selber so nicht hättest denken können. So now your body and mind is so awakened through the practice of these four foundations. They're the foundations for the wisdom machine. And now the circumstantial phenomenality The micro-breezes of phenomenality. The filled-in fingerprint of phenomenality. And the whole field of association that non-conscious can start to oscillate into possibilities.

[51:12]

Okay, is that enough? Yes. That basically is a way to present this teaching of anapanasati and satipatthana. Now, the part of it that you happen to retain, please make use of it if you want. Okay. Of course there's more that could be said, but I think enough is enough.

[52:33]

I hope I've been able to give you a feel for this weaving, incubatory weaving, of the practice of appearances. The practice of appearance. And the thorough knowing that we're in an ongoing Und es durchdringend zu erkennen oder zu wissen, dass wir uns in einem fortwährenden Prozess des Erschaffens befinden.

[53:40]

Also wie können wir die Weisheit dieses kreativen Prozesses, dieses schöpferischen Prozesses erwecken? So, again, wisdom and Buddhism is evidential experience. So how do you awaken your relationship to the world so the world shows you its wisdom? So Anapanasati and Satipatthana are ways to awaken the world as it actually exists. In its moment by moment, immediately.

[54:47]

Okay, that's another enough. All right, so maybe we can just stop and have a little time, or maybe once she's ready, I don't know. Okay. I may be a talking machine but I also stop sometimes. My wife says, I need a job, a real job. You know the job, you just talk. But that's not really my experience. My experience is I have such affection, excuse me for being so schmaltzy and sweet.

[55:53]

I have such affection for you and that's why I come back. I just want to share this with you because it's so important to me. And funnily, sharing it with you makes me share it with myself in more depth. Oh, thank you again for translating.

[56:51]

@Transcribed_UNK
@Text_v005
@Score_76.69