You know, somewhere in the koan it says Yunyan and Daowu are illustrating the active conditions of the Dongshan lineage. So again, it's not Yunyan and Daowu, but Yunyan and Daowu together, and the one who's not busy, are together the event. is an active illustration of the Dongshan lineage. Together they are somehow illustrating and continuing the lineage. Yeah, so... What I wonder, and I'm of course always asking for your help, what I wonder is what we're doing this week in this pattern of a tea show in the morning and two discussions in the afternoon.

[01:36]

Is this a way to illustrate the Dongshan lineage among ourselves and continue the teaching? Now, in the past, this is also a continuation of the winter branches. And the winter branches didn't work administratively. In other words, there was no real way we could make work that you were supposed to do one sashin a year and two winter, etc.

[02:41]

It was hard to keep track, and there were so many exceptions, etc. But maybe the koan seminars will be a kind of, if we do them, a kind of resetting and restarting the winter branches. But still, it works best if it's a group of people who, I mean, what I think people liked about the winter branches, and I liked about the winter branches, was that it was mostly the same people each time. So I think maybe what we should do is make this a less administrative and more self-selecting process.

[03:45]

In other words, if we say we limit it to 30 or 40 people, Maybe we should give preference to people who've been there the previous time and times. And the people who participated. And maybe it doesn't have to be the residents. You know, I would be happy if there's just eight people who come regularly. Or nine.

[05:03]

So, anyway, that's my sense. The next Koan seminar we'll see who came this time and give those of you who came this time preference over newbies. Because as this koan emphasizes, it's not about only individual understanding and realization. It's about a shared understanding and realization, which that sharing pushes the... the way the lineage into the future. Like the farmer who produces generational seeds, Now, I mentioned that agrarian image because, you know, I don't know of anywhere in the literature or any other person who's presented the four postures of Zazen the way I did.

[06:18]

I don't think that's because what we're doing or what I'm doing is so exceptional. I think there must be some other reason. Because when I'm presenting the four postures as I did yesterday, Because when I present these four positions, like yesterday... Now, it's usually Zazen is, you sit this way, and you sit that way, and you straighten the back. That's, you know, all they tell you, don't push your chin in too much, and so forth. And when it's Zazen, you sit like this, and then you straighten your back, and I always say, don't make your chin too pressed in. But I find the four postures of Zazen implied throughout Dogen, throughout the koans and sutras.

[07:47]

Now why isn't then, if that's the case, why hasn't it been made explicit the way I did? I think maybe it's partly because, you know, when we start to play the guitar, we want to have a lesson right away. Or maybe it's just because, my implication was, because we're not in an agrarian society, Or you farm as an individual farmer or with others, but you can't do it without the development of an agrarian technology, a kind of technology. So if I create the concept, point out the concept of a mental posture as well as a physical posture,

[09:00]

And I say that the physical posture of Zazen and the mental posture don't move. Now, the way, of course, anybody tells you when you start to practice, it's as curious as you would say, okay, sit. Sometimes one in Sashin's near the end and everyone's wiped and it's the, you know, already he's had a sitting longer than 40 or 50 minutes. He suddenly says, don't move. And everyone somehow finds the power not to move for another half hour. You don't have to translate it quite the way I did it.

[10:21]

Thank you so much for saying that. Suzuki Roshi had, früher zum Beispiel, war das gang und gäbe, vor allem im Sashin, wenn wir alle schon so ewig gesessen haben, und er dann nochmal 30 oder 40 Minuten drangehängt hat, dann hat er auf einmal gesagt, »Bewege dich nicht!« Still, by linking it as a mental posture and a physical posture, I'm doing something that Tsukiroshi didn't do. Now, by linking it I'm actually suggesting if you investigate, you'll end up with the four postures. Because if you start investigating the relationship between a mental posture and a physical posture, then you end up in an imaginal space and so forth.

[11:22]

So the fact that I find it more useful and helpful to be more explicit And arises, I think, from we do not have the same sense of investigating our way through the lineage and in our daily life that is taken for granted in this more agrarian-rooted culture. agrarian too because most people there were few books and instructions and most people couldn't read anyway

[12:34]

So if you had a few ideas that somebody told you or you saw your family or father or other farmers do, you had to keep all these dynamics in mind, do this, do that, don't do this, in mind, constantly repeating them so you didn't forget them, and then seeing if the circumstances called them forth. In other words, does, for instance, if you Can we use, so this koan is written, I'll just stop here, this koan is written to call forth from you, in your practice, much of what Buddhism is, Zen Buddhism particularly, is all about.

[14:08]

Ich höre da mal auf, dieser koan ist geschrieben, um in dir hervorzurufen, aus deiner Praxis herauszuholen, vieles von dem, worum es im Zen Buddhismus geht. Yeah, okay. Now I can give some other examples, and I might later, because I think they could be useful too, but right now I would like to stop. And hear whatever you have to say. from your sharing your discussion with us, and not repetitiously, but newly investigating what you just talked about. So I won't wait for anyone to be first. I'll just ask whoever is second to be first. I'm not asking who wants to speak first, but I'm just waiting for the second one who wants to be first.

[15:19]

Okay. Yes. Actually, there's a lot you can say. Actually, there's a lot that can be taken from zazen posture to daily postures. We've collected a few items like focusing on the spine or bringing a field awareness, a sense of space into daily situations. or to experience the body as a light body or as filled with attention.

[16:21]

Oh, this is good. I'm happy. Go ahead. What I wonder is, because you said yesterday that you can also in difficult situations or always you can have this third person who's not busy have him or her with you. Yeah, it's a her, I'm sure. It's definitely a she. In her case, yes. Well, my case too. But when I'm busy with thoughts and I'm strongly fixated upon something, then, of course, I lose the sense of spaciousness and there's more a feeling of...

[17:38]

Like it's getting narrower. Yeah, this is normal. That's normal. Yeah, that's normal. Do you do that in Germany? Yes, we do. Or if you're stressed, have some kind of problem, then it's in the moment that you're in thoughts, there's this narrow feeling. So where is the third person at that moment if he or she is always there? That's your problem. You know about it, now make use of it. Supposedly, the historical Buddha, when he liked what somebody said, he said, well done.

[18:56]

Well done. Okay, someone else. Yes. Yes. It was interesting to look at it from the perspective of what can we bring from Zazen posture into our daily activity. And because what I became aware of was that each person in their own way was contributing a lot. But for me, retrospectively, it just worked the other way around.

[20:01]

In the sense that in my daily life I've noticed that zazen-like or zazen-related states would appear. For example, such a spacious feeling. Or, for example, just feeling the spine. Yeah. and many different things I've just tried and done without, what's the word, deducting it from some point.

[21:04]

Yes, deducing it. Yes, thank you. For example, when it's kind of turbulent and I have to gather and concentrate, that I take one of these body points that you brought us once and I just gather on it. For example, when things are chaotic, that I would concentrate and gather myself in one of the body points that you've mentioned. For example, into the heart region. Or, for example, you haven't mentioned the third eye. Yeah, maybe I'll get around to that tomorrow. That's enough for me to shift from one space to the other.

[22:28]

And when I've made that trespass, yeah, trespass, no? Okay. No? I understand. Go from one space to the other, then the whole... Transition. Transition, thank you. Then the whole situation changes. Yeah, we'll take it to that. Okay. Or to go to the breath. Okay. And all I want to say about that is that obviously it has informed my daily life, but not as clearly and as deducibly as we now can by knowing the concept of these four postures. Okay, good. Holder?

[23:29]

Yeah. I would like to add to what Dorothea brought up. Something that reminded me also in our small group discussion of one of the core sentences in Dogen. Where he says, at least the content, something like, when you sit down for Zazen, whether you know it or not, you're already a Buddha. Wow. And the point then is just to remember. Yes. Like in daily life, as Doro pointed out, the narrow or dense space of thoughts and emotions and so forth.

[25:02]

And then to remember Zazen. That's all. Okay, well, good enough. Well done. Someone else? That's the cutest little baby back there. Wow. Yes. He's a Raksu. Yes. So wie ich das aber jetzt höre, gibt es, kann man das jetzt aufteilen in zwei Möglichkeiten, was man da in die tägliche Haltung oder in das tägliche Tun mit reinbringt. The way I hear it now, we can separate it into two possibilities of what we can bring into our daily activity. Achtsamkeit zur Wirbelsäule, zu den Körperpunkten, zum Atmen und so weiter.

[26:03]

What was described was to bring mindfulness into daily activity, like mindfulness to the body points and to the spine and so forth. But it is also about bringing a view into our daily activities. Zum Beispiel, wenn ich von einem Gebäude zum anderen gehe und mal wieder zu schnell gehe und mir sage, nowhere to go. For example, when I go between the two buildings and walk too fast again, and then I tell myself nowhere to go. Und das ist dann, da läuft der Mechanismus irgendwie ein bisschen anders ab. Da ist es erstmal eine geistige Haltung. And here I think the mechanism is the other way around, where it's first a mental posture.

[27:10]

And then I watch or observe how does this play out in the body. How do I then walk more slowly or mindfully or something. Oder so kann man auch mit diesem Satz mich nicht geschäftigt als eine geistige Haltung in Situationen weitbringen. Or this way I can also bring a phrase like not busy into activity. And then I have to really use my attention to see what changes now in my body. Good. Too many well-dones here, but okay. Yes, Papa. Tyler. How come he's got the same haircut as you do?

[28:21]

Yeah, so living at the Zen Center, having a child and working, I'm the one who is busy. Yeah, yeah. And what I noticed today when reflecting is that there is both the ability to have the outerly busy and innerly busy. And you can be very, very, have nothing to do, but your mind, if your mind is racing, then you are busy. And what I have reflected today is that there is both the outer business and the inner business. And sometimes it is also the case that you have nothing to do at all, but the spirit turns in circles or plays crazy and then you are busy. Remember that you are the one who is not busy or you get in touch with that.

[29:27]

It does not matter for how many things or different compartments you need to have your life in. You have that space in order to do it more efficiently and it all kind of opens up. Aber wenn du dieses Gefühl hast von demjenigen, der nicht geschäftig ist, dann ist es egal, wie viele unterschiedliche Abteilungen du in deinem Leben hast, dann kannst du dich einfach darauf besinnen und dann öffnet sich das alles, finde ich. Wenn das für dich so passiert, dann bin ich sehr froh, dass du hier mit uns wohnst. Okay. Someone else? Yes. Are you growing a beard? Okay, go ahead. Ich erinnere mich, wie Gerald einmal, ich denke, in meinem ersten Session zu mir gesagt hat, Paul, da sind immer zwei, da ist jemand, der hat starke Schmerzen.

[30:31]

Ich habe mich über meine Schmerzen beschwert. I remember how Gerhard said to me, and I think my first Saschin, Paul, there's always two. And the one who has strong pain, who's in a lot of pain, and I was complaining about the pain. And he said to him, but at the same time, he's someone who doesn't have any pain. But he said that there's simultaneously someone who doesn't have pain. And that has stuck with me. And to engage in actually localizing the pain. And then to feel regions of the body or to imagine regions of the body.

[31:36]

like the earlobe. Your earlobe isn't so painful as you can identify with. This is clever. And through this imaginal space of a bodily region, To notice through that that, yes, there really is someone who doesn't have pain. And when I sit and I speak like now, then oftentimes out of nervousness my heart is beating fast. I live here. I'm looking, yeah. Then I can start entering this not-busy body-mind state by, for example, focusing my attention on the tip of my nose or on my bones or something.

[33:04]

Good. Okay. Thank you. Yes. Regina? You said before to bring mindfulness to the body. You are now as Atmar as you said before that to bring mindfulness to the body. And the second is to bring a mental posture, join that with a mental posture.

[34:05]

And I wonder where is the transition of where really is there a boundary between the two? What is mindfulness really and what is a mental posture? I notice in myself that in the last few months I have been looking for a position, looking for something, looking for a practice and also found that I can make on and off the cushion. I've, throughout the last months, I've looked for a practice that I can do on and off the cushion. How about breathing? That's part of it. Yeah, okay. Of course. There is the breathing and inhaling, exhaling, body feeling and feeling, this kind of mindfulness.

[35:18]

So there is inhaling, exhaling, sensitivity to the body and mindfulness. But then more that joint with a sense of body is mind, is energy, question mark, And that's what changes this 18-ness. And the spine is a very central line for me. and that changes mindfulness and then the spine is a central region for me.

[36:35]

And somehow the location in the spine or around the spine makes it possible to just let it happen And somehow I can simply then observe what arises and what comes out of this spinal space. Okay. You have to leave. Can I ask you to say something? I have to go to the kitchen. All right. Tomorrow. Yes. Yes, go ahead. And in this context, I would like to say something about an event that happened, which is that my father died in December. And I accompanied him and he practiced a lot of yoga.

[38:00]

I could have said that the feeling arose through the common breathing. And there was this column of awareness through the spine and somehow I had the feeling that through breathing together there was this feeling that each of us had our own column, breath column or spine column, and yet it was a shared column. It was especially very strong at night, also not very much light. and that was especially strong throughout the night in the middle of the night when there was the sensation of light and since then somehow it's become possible for me to ask the question what wants to come out of this spinal space

[39:30]

Maybe through the hands or through the body. It's as if that is all part of this column. I usually do that very tenderly where the basic anchor is the abdomen. Abdomen, yeah. Okay. I didn't mean to interrupt you. I thought you … more? I would be interested if someone experiences such things. And then I have this kind of looking from From what you said, now we all know that people experience such things. And it's good that we're in a situation like this, where you can say this, where there are many situations where nobody would understand.

[41:02]

But people are willing to notice these things more often when someone dies because it reaches you more strongly. Now, yeah, thank you. Now, Otmar mentioned we bring views into the situation. And I would say to be an illustration of this koan in yourself, For what to be, I need a word somehow.

[42:05]

For us to illustrate this koan through our own activity. Okay. We need, I think, really certain turning word phrases to... transform our views. One of the most basic would be from way years ago already connected. Which has the implication clearly not separated but already connected. And one can repetitively investigate that for a lifetime.

[43:08]

And another one would be to continually investigate that everything is an activity, nothing is an entity. And one of the most difficult to really explore, but one is capable, we can understand it, but it's difficult to explore. which is that there are no universals of time and space. And I don't know really how to get that across except to use what I'm calling the brain stream loop. Und ich weiß nicht, wie ich das wirklich vermitteln kann, außer indem ich das, was ich die Gehirnstromschleife nenne, benutze, die so überzeugend ist, dass sie uns Raum und Zeit immer wieder neu zeigt.

[44:41]

as external continuities. And they're not external continuities, they're externalized continuities. So if you want to, they're semblances of continuity. So somehow we need to remind ourselves that they're only semblances. And to get that into our intuitive embodiment, makes it possible to enter these koans directly and makes it possible to be really quite close to enlightenment.

[45:54]

It's not so easy to get there because the brain stream is so convincing. But it's not just... Yeah, this is convincing, too. It's not just that, um... Um... that time and space as descriptions of externality are not useful at all. Nicht, dass das überhaupt nicht nützlich wäre.

[47:04]

Sorry. Three no's makes a yes, right? I guess. Three no's. Oh, yeah. Also, es ist jedenfalls nützlich. Sorry. Well, I'm just, you know, I've got my right hand man. No, my right hand, one who's not busy, is a stand-up comedian. Ann. A sit-up comedian. Okay. So... So one of the ancestors of the one who is not busy, I can give you some example, not from me, I'm quoting the Buddhist texts.

[48:14]

So tomorrow maybe in the Tay Show I can say something about where this comes from, this ancestry. Our hearts, or in our case, adept practitioners, are distinguished by being unlocalized. This means This means free of time and space. Arhats, or adepts, are not distinguished by name and form. Name and form are understood by adepts as non-conceptual. Namen und Formen werden von Fortgeschrittenen als nicht konzeptuell verstanden.

[49:26]

Therefore, adepts are not distinguished by name and form. Deshalb werden Fortgeschrittene nicht von Namen und Formen nicht dadurch unterschieden. One does not accept, nor does the adept accept, that they exist, nor do they accept that they do not exist. Man akzeptiert nicht und der Fortgeschrittene akzeptiert nicht, dass er existiert oder sie existiert oder dass sie nicht existiert. No, I think this is Buddhism. Sometimes it is most like, who? What's that about? Und das ist Buddhismus, so wie man dann manchmal sagt, was soll denn das jetzt sein? But what does the Heart Sutra say that we chant every morning if we're living here? No eyes, no ears, no taste, no tongue, no objective mind, and so forth. At what level is that meant?

[50:31]

You're chanting it all the time. Are you investigating it? Yeah. One does not accept that our hearts exist, nor does one accept that they do not exist. When one does not accept this existence or non-existence, there are no observed objects. then there are no observed objects. You know, Dung Shan was sent to a more experienced teacher when he told his local priest, why does it say no eyes, no ears, no nose?

[51:42]

I have a nose, I have an eyes. So he was investigating. Dung Shan was sent to an experienced teacher when he said, why is there no nose, no eyes, no tongue, no body, no spirit? I have all this. He investigated it. Dung Shan, the founder of our lineage who was in China at that time, he said, was sent as a teenager to a more experienced teacher because he said, but I do have eyes, ears, so what's this all about? No, we chant this every morning, so you investigate it. Wir rezitieren das jeden Morgen, also untersucht das. You don't just take it, oh, that's Buddhism and it's kind of interesting, but what the hell, I don't care.

[52:45]

Da sagst du nicht einfach, ah, das ist Buddhismus und ist irgendwie interessant, aber was das jetzt bedeutet, ist mir egal. So by being free from all observed objects, can you imagine if that's possible? By being free from all observed objects, one is without thought. One is free from thought. And one is called the adept who abides through being unlocalized. And that is one of the main ancestors of the one who is not busy. Das ist einer der Hauptvorfahren von dem, der nicht geschäftig ist.

[53:50]

Now let's go have dinner and use our mouth and etc. Jetzt lasst uns Abendessen essen und unseren Mund benutzen und so weiter. Thank you very much.

[54:01]

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