So each of us and I are always trying to find out or finding out how to enter our activity as practice. And how to enter practice to get this. In the beginning of the Kenji Koan, Dogen and Kazin's translation says, when all things, when myriad things are without and by themselves, when myriad things, when myriad things are without and by themselves, There's no delusion, no enlightenment, no Buddhists, no sentient beings, no person dead.

[01:16]

Yeah, I always, whenever you say something, I say, is it true? Is it true for me? It's true for Kālas, when people have been cancelled. It's true for the Buddha, who's teaching lineage for the Dāna ancestors, which Dōgen thinks he's discussing. And then, um, um, Kishinātma says, Did he have a cancellation? Nishiyama. Nishiyama, thank you. Nishiyama. In Nishiyama's translation, he says, and all things are without substance. And all things are without substance. There is no enlightenment.

[02:19]

Death. So now we have two translators. Us Now, it's interesting that whatever Dogen said can't be without an I in several, or it can be without substance. Well, I don't know what. I should find out what he says in Japanese, actually. But what, for us in our categories, our Western experience, our patterns of experience. If we always have to deal with our patterns of experience when we introduce teaching into our patterns. So in what way is without an abiding self, without selfness? And we can ask, when are, so we can ask several things.

[03:28]

When are all things without substance? Or, we can ask in addition, what is the mind that finds things without substance? You know, when all things are without substance, maybe there's a mind which finds things without substance. Or maybe we have to actively As I say, revoke the substantia. Yeah, sometimes I call these four, which I'm calling today, four revocations. Revoking means to call back the void. I've mentioned it several times now in this practice period. This is about the 15th tasia, I guess. And I think I quote before renunciation.

[04:34]

When you revoke the substantiality of objects. So you can have some kind of phrase. When all things are. When all things are seen or all things are understood as activity, as constructs, as independent, and as life. Or, to be more philosophical, when all things are non-inherent, impermanent, interdependent, and mind. Now, if you bring these four, if you revoke each object, each appearance, each mind object, each perception in this way, can say when all things are without substance. And what happens when all things are without substance?

[05:39]

Well, yeah, a loving mind arises. Or maybe we could say, I mean, we have to find some words. Again, we're trying to find words because words help us notice. Words which carry a concept help us notice. And there's no practice without concepts. Even to have no concepts is a concept. To free yourself from concepts ignites us. We don't know the reality of nature, the actuality of mind until we're free of concepts. But to be free of concepts is a concept. We notice being free of concepts through the concept of being free of concepts. You don't discover really, unfortunately, I'm sorry, there's no natural Buddhas who discover the practice on their own. And the Buddha himself, that's why we have seven Buddhas before Buddha, because the Buddha himself has a great idea of seven Buddhas before Buddha, but the idea is that Buddhist realization of practice arises in context.

[07:01]

people from experience, other people, other traditions. It's a constant. Buddhism is a constant. We are participating in the construction and continuing this construction. We've been doing construction for a couple of years now. Now, Hayash, you know, when I've been thinking about the Abhidhamma, the Abhidhamma was created over 500 to 800 years. And the seed of the Abhidhamma, in my opinion, is the first kind of thing the team got to is teaching from the earliest. But again, it developed in centuries. Now, we have enough information, really, to have come to these conclusions ourselves.

[08:08]

I mean, that's not her nonsense. It's one of these women who lived with my family. And you're yourself, Pat, grandmother, and teacher. You're the teacher. Teacher to our whole family. Anyway, she used to say, we humans are so fragile. A cloud passes across the sun to change our mood. Now that's actually sort of a sentimental thing to say, but yeah, it's true. The sight of a letter that we, reminds us of the letter we have to write, can give us even more anxiety. Or a few words from someone can give us some fun. So, Yeah, so what does that tell us? We can see that mind is a construct from there. No, no.

[09:10]

Mind is constructed because suddenly it's some game. It's a type of process. So it affects us, but we don't really draw the conclusion that it's a construct. We had flowers, red petals and white petals and so forth. And we sort of think that's all the flowers are. Our ears are not there. It's pretty hard to change them. They get a little longer if you get older sometimes. What's that bird? It's been around a lot recently. I haven't seen it before. It used to be a mirage. Hi. He's constructed. And we're at another school. So, but we sort of, when we have, when the cloud goes across the sky and we see something that gives us an anxiety attack, our tendency is to distract ourselves.

[10:21]

Go see a friend. Take a cold shower. The tendency is to distract ourselves. The tendency is not to try to see, oh, you know, I can see why one was constructed. One was constructed by first the sun today. One was constructed by a cloud going across the sun. Cloud going across the sun is a construct from another angle. It doesn't go across the sun. View over there, you still feel that. But then you don't know what to do about it. You don't know that you can do it. Once you have really the perception that it's a construct, the next perception comes along with life, is that it's continuously under construction.

[11:23]

And then if it's a construct, And continuously under construction, perhaps we can, and we can see what the ingredients are. Of course, I'm talking to you, speaking here about the five skandhas and the 18 deptas coming out from another angle. And if we can see the ingredients, we can participate in the ingredients and suddenly have a way to participate in how we are constructed. Our consciousness itself is constructed. And what you wouldn't know just by the perception that's a construct, which is already a perception that hardly occurred in any consequential way in any place in the world, except in these five to eight hundred years after the Buddha's death. How magical it is, really.

[12:32]

Such a simple idea is so rare. And now we are in possession of this idea. In the activity, the process of this idea. So what you wouldn't realize from just noticing it's a construct, and it took time to really emphasize that it's a current consciousness. The current consciousness is continuously under construction. It's not inherent. We can participate. Again, what we wouldn't notice is that when we participate in this construction, It's a transformative experience. Not only is it a transformative experience for us, when we participate in constructive consciousness, it's a transformative experience for everyone we relate to.

[13:34]

And the more fully it's a transformative experience for us, the more it's likely to be consequential. transforming experience for those who need it. All that follows from noticing that, yeah, I feel different when God goes across the sun. It doesn't follow easily and naturally. It follows as you see it. Once you have the teaching, then you can start to follow it in your own activity. So we can see, I hope you can see, that the five standards which I emphasize, and which you can get back to, are the seed, really, out of which the Abhidharma develops.

[14:44]

Yeah, part of this is not just that we have the idea that it's a construct. It's also, how do we notice this idea? And the big catalytic chemical factor is Zazen. Zazen refines our ability to notice, enhances, increases our ability to notice, and to notice in a consequential way. We develop a noticing mind. We can call it mindfulness, mindful attention, but let's call it a noticing mind.

[15:52]

We can use a noticing mind as an entry. Like we can use no abiding self as an entry, or without substance as an entry. If we have no abiding self without an abiding self, then we have, perhaps, what Togan's implying, a non-abiding self. Without an abiding self, what's a non-abiding self? What is a self which doesn't carry forth in consciousness and register in memory? I mean, without memory, there's no self. Okay, so now, in my way of trying to practice, articulate, share the teaching of the five skandhas, within our Western patterns of experience, I make two distinctions that are often, not always, but often different from traditional, very oligarchical presented.

[17:09]

One is I make a distinction between Non-graspable. I make a distinction between emotion and feeling. And that's something we need to sort out. Then I further make a distinction between non-graspable feeling and the usual categories of feeling that's pleasant, unpleasant, and neither. Although neither, which is what we develop, I would practice rest, really, on developing this feeling that it's not very pleasant, not unpleasant. Most of the time. But even when it's unpleasant, it's in some deeper sense. It doesn't mean to deny that it's pleasant or unpleasant. It's just that pleasant and unpleasant are categories that arise in deeper and stronger feelings.

[18:10]

So it's not just neither as a category somehow in between or on either side of pleasant and unpleasant, but rather straight out non-graspable feeling. Now what arises when you revoke the substantiality of objects? Non-graspable feeling of. And you can call non-graspable feeling. And if you name it, name it all day, you know, and do the naming and the five diamonds and all that. But right now we're naming it. We have a concept of non-graspable feeling. And then we can say, well, that's just only a fleeting moment. It can be a series of fleeting moments. And we can say, really? We could call this non-graspable feeling the field of mind. We could have a term, a non-graspable field of mind.

[19:20]

Now, field of mind is another term. Field of mind brings up a contrast to the contents of mind. You have contents of mind in a field of mind. and you can actually find a physical difference in finding yourself located in the field of mind or the contents of the mind. Now the field of mind or the non-graspable feeling, I'm just right now trying to establish stuff I've talked about for nuts and shoes, what you could make for decades. non-perceptible field of mind, maybe it's something like water, the patterns in the stream, the currents of the stream.

[20:21]

I mean, there's object waves and floating pound needles. I don't know. They're floating in the water. Yeah, there's some substance, but the current themselves don't have a substance. So maybe it's a moment-by-moment self. Maybe the patterns of water, which the currents carry the pinecone. The pinecone isn't... The contents of mind are not independent from the field of mind, because the field of mind is something like the currents in water. Non-graspable currents in water. You can see them, but you can't regress them. You can't change them if you regress them. and maybe a non-abiding self, are patterns in order, patterns in infinite number.

[21:26]

All this comes from simply noticing that consciousness comes. Deeply going into that noticing with the non-development. You can't splint your nerves. It takes you places you couldn't think you went to. Yeah. I've got half the beer, half of the beer. I want to bring Zazen mind into daily mind. Bring the non-just field of mind into daily mind by simple things like I say always, to pause for the particular.

[22:40]

Or perhaps now to pause between the particular. And the feeling for pausing between the particulars. And use Zazen mind, because this mind, this wisdom mind, We discover and we deepen ourselves in this mind. This mind can be brought into our daily life, equal presence. through such practices as the pinhole of deposit, or to find the feel of the field of mind, and start each moment from the field of mind. This is different than... This is... It's a knowing field, a field of experience, but not a field where experience is registered as memory in the usual sense.

[23:52]

Memory is not registered in the usual sense. You have a moment-by-moment self, or a non-abiding self. More things are that selfness. Thank you.

[24:32]

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