It was very pleasant in our group to speak because we could all listen very well. Sometimes it's different. So we started collecting experiences so we didn't in the beginning know if it were just different bodily feelings or actually different bodies. For example there was one who So a woman had spoke about her experience after retreat in India and then she took her bike and went through town. She felt almost like a skeleton totally kind of just the most necessary was still left.

[01:18]

She felt very vulnerable like a kind of lazy body or something. She went by bicycle and was Another experience was after taking a trip, eating a melon and being completely the melon. LSD. What? So the melon is LSD. Oh, it is? On a trip? Okay, after taking LSD... She wasn't even born in the 60s. Okay, so this other person took LSD and then she ate, or he or she ate the melon and had this experience of completely being the melon.

[02:19]

Uh-huh. You know, excuse me for interjecting this, but Michael McClure, a poet, a friend of mine, did a play. I don't know what it was called, but it was about all these soldiers in the Vietnam War. And as was typical in Vietnam, there were a lot of drugs taken by the soldiers. So they're smoking, looking at the stuff. Look at that orange flash. Beautiful. What a great noise. And then they go to sleep. And when they wake up, their melons And they say, and they have these huge costumes on, and they say, oh, it's different, I have a different body.

[03:27]

Anyway, go ahead. So when I did parachuting, I had this experience of dropping into kind of nothing, but that was also a different body. Very short. I should think so. I don't know if my body would do it, but anyway. Go ahead. Then there were different experiences of being in rooms, churches or other rooms, and it wasn't so clear if it was just a different feeling or if it was a different body.

[04:35]

And then we discussed if it was just a gradual change or if it was really two different things. So then some experiences were told of people being in different rooms, like for instance churches or something, and then we weren't sure if that was really a different body or more like a different feeling, or if this is more just a graduation of either one, I think. So then we define that meaning a different body is that you really feel in it. Or it. To be that body. So there were different sources of how these things occurred like sudden experience like falling out of the plane, parachuting or taking an LSD. So one person said that it can be also cultural differences which she experienced.

[05:56]

So one woman, she is commuting between Bavaria and And Rheinland-Pfalz, that's halfway through. Rheinland. Rheinland, Cologne area, yes? So she gets cultural shots. Daily. Then another one was, can memories trigger such a thing? So it happened to me, and I'm not quite sure. It happened in Indonesia in the midst of tropical weather. So my real wish was and thought I'd like to have strawberries with whipped cream.

[06:58]

That was just a thought. So it was March in my arms. I felt spring. So that is very strange to say that, but I really felt like in my arms it felt spring. I don't know what this is. Thank you. Somebody wants to add something to this group. Someone else? So we ask ourselves if that's kind of scary somehow to go from one body to the other. Then we had the impression that the more often you have experienced it, the more it is still something new, but you get so overwhelmed.

[08:21]

Well, then we said, the more you experience it, the more you know it, although it is something new every time. Okay, so... So then what we decided, the more often you experience these shifts, yes, the more you get used to the shifts, but there's still each time something new, so you get a kind of skillful shifter. Good. Good. Yeah, I understand. Okay, someone else? Yes. I'm not going to repeat all the discussion which we had in the group, because it's been very extensive, and I'm not sure that I understood it all.

[09:28]

One thing that kind of surfaced… I think it's better to do it in Deutsch, despite your good English. We reached in the discussion to this point which happened similar to other groups that we couldn't really distinguish between really a different body and different bodily feelings. So we got into a discussion which we continued after the discussion group. About this I'd like to speak quickly and ask a question. So many of these experiences of a different body, for me, as I work in a biotechnical area,

[10:39]

have to do with the fact that certain body fluids, molecules interact with each other. So that certain bodily liquids react with some chemical things. And when I jump out of the plane and fly with a parachute, then there is an adrenaline rush. So if I fly with the plane and with the parachute I jump out I get the adrenaline kind of boost. You said that the definition for different bodies is not the body but that which makes the body alive. Where is the difference between that which makes the body alive and the interaction of different molecules?

[12:05]

I suppose there's no reason we can't say it's the same. Except because we're practicing an experiential Zen. And we're not starting from the neurons and working up toward consciousness. We're starting from consciousness and seeing what's the periphery of consciousness. And although I wouldn't say molecules... are entirely outside our conscious experience or awareness, pretty much they're outside our consciousness. And early Buddhism did propose a kind of atomic theory

[13:09]

of tiny units that make up... We don't know quite how they came up with the idea, but the Greeks had it, too. Tiny units that compose matter and mind. But I think science as we know it never would have been discovered by Buddhists. Because it means that you emphasize the outside world as a place to be studied independent of your experience of it. Buddhism almost completely only is concerned with your experience of the world.

[14:20]

But contemporary science is converges a lot, even though they're coming from different points of view, neuronal and consciousness. So does the neurological thing and the consciousness converge? In many ways converge, surprisingly. And I'm part of a group that meets discussing evolution, once or twice a year in California.

[15:21]

And one of them, Dave Deamer, Deamer is supposedly closest in the world to showing how physical matter turns into biological matter. And he's part of our group. And Luigi, who's another friend of mine, who's in Switzerland, an Italian at Switzerland, He's another person who said that they say his group is very close to showing the transition. He happens to be writing a book which he just sent me, the first chapter, to look it over for him.

[16:30]

And it's a book called From Matter to Mind and Mind to Matter. And it's a book recounting the meetings of the Dalai Lama with a group of scientists. So there's a surprising overlap, but we don't know what. But in the midst, people are really thinking about it, though. We don't know, but it's what? We're thinking about it. There are people who are really dealing with it at the moment. Okay. Someone else? Anyone else? Yes. We also gathered experiences first.

[17:43]

The areas that we visited were experiences on the subject of other bodies, So we also first collected realms and experiences about different bodies. Okay, so we had so different ways, like zazen, sexuality, then all kinds of possible inductions of this, like drugs, breast therapy or breast techniques, and all kinds of things. There are two things that have come up over and over again. One is that it was very difficult for us. There were two different bodies, different minds.

[18:46]

It was very difficult to deal with this in an extra way. Okay, so we've discovered that it was extremely difficult for us to deal with these different bodies and different minds in a separate way somehow. So when always we notice when we speak about one of them the other one was kind of coming with it and then we spoke about the other one and this one came with it. that we also tried to feel the difference between another body, feeling, feeling, experience and really another body.

[19:50]

And what then became clear at first was that this, when I say other body, that this is like a reference to the fact that there is such a thing as the body does not exist and the mind does not exist, so that it is not permanently So, we try to feel into the difference of, on one hand, bodily feelings, bodily sensations and so on, and then different bodies. And we kind of felt that if we speak about having or feeling that we have actually different bodies, we then don't have the very one body, and then this might be the body something very impermanent. Yes, it might be. So that the body actually doesn't exist in a sense. That's right.

[20:51]

Ja, das ist richtig. And then there was one more thing. When I really stop telling myself a story about myself, that is, in these self-references, and also, for example, about an opponent and about the relationship that exists there, then there are only moments that are very irritating. Okay, so Okay. So if we kind of are able to, maybe for some time or moments, to stop telling ourselves the story, who we are, what we are, and meeting a person, also stop telling ourselves about the other person, and there is just this meeting, and no storytelling, and then it's kind of a very...

[21:57]

Somehow it's difficult for relationships and for the other person, because I myself, if this happens, don't know what comes up and what will happen, and the other person also doesn't know, and it kind of creates difficulties in relationships. You marry one person and next week they're a different body. Yeah, I understand. Okay, someone else? I would like to add something to what you said in addition to our group. The part we talked about is whether we think differently when we are in a different state or whether we see it differently somewhere else. And in that context we have found that the way we think in our zen and thus in another body is a different way of thinking than our normal thinking.

[23:05]

So we were thinking, do we actually also think differently if we're in a different state? And then we found that if we are in sasin, we are in a different body and we do think differently about things. It's a kind of thinking that allows more associations, which is not targeted like normal thinking, which is also point-oriented, but there are many layers of things in it. And it's as if you're looking at this object that you're thinking about from different perspectives. So this type of thinking during Zazen is something that it allows more associations and it differs from the normal thinking which is always kind of heading towards something specific that it at the same time allows you almost to see this one problem from different points of views at the same time.

[24:08]

Yeah. This noticing the difference between zazen mind and ordinary mind is the entry to this whole idea of different bodies. Experiential entry. And when we have in the Heart Sutra Avalokiteshvara looked down from on high, we know that ultralights existed then. But at least it means that In meditation you look at things from a broad perspective as if on high. Okay. Someone else? Yes. We've had a very interesting group but I just want to ask two questions One has to do with the distinguishing between different bodies and experiencing different bodily feelings

[25:38]

Do we maybe have a much more rigid idea of body, much more rigid than we have it from mind and experiencing? That's maybe also the reason, or for me at least, the reason that it's so difficult for me to say I have a different body and it's easier to say I have different bodily feelings. Yeah, it goes against our usual way of speaking. Our deep habit. But I'm asking you to play with changing that habit. Okay. Someone else? Oh, you have a second? Oh, okay. The second question is about what you said about the leap of the body. Is Dogen's leap of the body the second question?

[27:03]

Is that maybe the difference, the sleep of the body, is that the step between the third and fourth skandha from At first it was from the associative thinking and consciousness towards the more feeling and perceiving consciousness. It could be, yeah, but he means something more general than that. Let me just give you a very simple example. I was in a bus going to work in San Francisco. And the bus was quite delayed. And I knew I'd be late to work.

[28:06]

So I was kind of urging the driver to squeeze his way through the traffic and etc., etc. But then I told myself a simple thing. Well, the bus. When the bus gets there, I'll go to work. That's all. Now, that's a normal thing anyone might tell themselves. But because there was Because I was practicing. There was what I would call not just a mental idea that, well, I'll get there eventually.

[29:07]

There was actually an embodiment of this understanding, which you could call a leap of the body. And pretty much since that time, which was 1963 or something, I have almost never been concerned, as some of you know, whether I'm on time or not. In the hospital, we had to keep waiting for this or that. I'm alive while I'm waiting, my heart's beating, it seems quite good. Sometimes this can drive close friends, people close to you, a little crazy, who have a schedule.

[30:12]

Nobody being pointed out. So this leap of the body has often gotten me into trouble. Okay, someone else? Yes. I've also been in a group with Günter and we've also had many many things which already have been said in other groups. Then we had to also approach ourselves to this kind of strange or new thing for us to have different bodies. Then we can give examples, for example, dance or work with someone. Dance with a sword, for example, that his body over the body, than with the sword, where he has the right feeling, not more than a feeling, a knowledge, he is now this whole body with the sword.

[31:32]

So we had experiences like through dancing where we felt this and someone else was a martial arts with some kind of sword and this person found out that he or she can be almost bigger than the sword and it's kind of the body became bigger and included the person and the sword as one thing. The Quran says, which of the three categories, which of the three bodies of the Buddha do not fall into one category? So then we had this koan where it says which of the three bodies of Buddha don't belong to any category. So that we decided as long as we think in categories or feel categories, we don't know what it is. The bridge between body and mind.

[32:53]

So with that expression you used, which he remembers to be the body knife, and it's actually the body sheath, he thinks he gets the association of like a wall around, and he remembers your seminar from Münster, which was called, The Bridge Between Body and Mind. Sounds good, yeah. When you see this wall, when you feel it, then that is an important step to the realization that there seems to be a kind of thought wall around me, which determines the body very much. So then it was there, it was said that it is a big step to notice this thought wall which kind of is around you and a big step in practice, noticing it. So, to get rid of this wall is not something you can willingly do, but just noticing that you actually have this wall, that is already a kind of happy-making feeling.

[34:37]

Yeah, it's true. Okay, is that every group, or is there one that hasn't been? Oh! Okay. So many things have been said, so I could certainly repeat it. So I'm just going to say some examples from our group. We also could really clearly define these two terms. So Katharina said years she has so terrible back pain all the time. Oh, I'm sorry. And then she said Zazen the first time and didn't have any back pain anymore. Would you write a testimonial for the next day's show?

[35:44]

Serge said, I never have backache when I just move around normally, but I really get it when I sit down. We won't ask you for a testimony. Okay, so Serge was in Sechines, and this back pain got so unbearable that he decided, this is all nonsense, I'm going to leave.

[36:47]

But his teacher said, no, if you leave right now, you will be faced with this problem again. So if you stay now, you can kind of go through this problem. So he did stay, and he overcame his pains. Congratulations. Gratuliere. So for the second time I took my sutra recitation with me for the first time. And I didn't know how to deal with these deviations, so I just asked them some questions. And Agnes explained to us acusha, this ritual of bending, especially with the hands. and the next time I did it the way I understood it to explain it and I really had a completely different body feeling, it was a completely different flow and that impressed me very much, because the reno, this preperation, gave me a different energy. Also, two days ago, it's been the first time that I've participated in the recitation, and I didn't know how to do these bows, so I just did them how I figured they should be done, and in the evening...

[38:01]

Akash did explain or describe how these bows could be done and the next morning I did it the way as far as I understood how they should be done and it was very surprising to me how this was a different energy flow, how my body really felt differently and it felt doing it that particular way. Okay, good. Okay, is that pretty much everyone? So I will, after the break, will try to respond to some of this and bring up that koan of not dwelling in the realms of body and mind. Don't worry. Okay, thank you very much. Thank you. Yes, this one is already broken.

[39:19]

Right after the end. Yes. Thank you. Perfect. [...] You're still here.

[40:38]

You're too zen for me. Okay. Thank you for still being here. Now, there are certain phrases you can bring to your thinking about practice. A simple, obvious one is different is different. From that point of view, each moment is a different body. But we may not experience it that way.

[42:12]

We don't experience it that way. So what are the conditions that allow us to experience our body as different or accept that each moment is unique? Well, first it would be the loosening of the sense of a continuous permanent self. Ideally it would be to be completely free from the implicit assumption that self as body and mind is permanent. Ideally, it would be to be free entirely.

[43:27]

But that would be the fruit of mature practice. Or a lucky experience. Or I know some people have had this experience being hit by a car or something. I mean the car helps it really get through to you. But our practice is the easy way. We don't recommend being hit by cars. So what usually happens is we don't have, we don't really become free easily of the assumption of a continuous body and mind and self.

[44:43]

The logic of our language just itself hardly allows us to say it. So we have phrases like in this koan and others which are meant to be language that you can't get your mind around. A stone woman gives birth at midnight needing no medical attention. A wooden horse romps in the spring. What's rump jumps?

[45:44]

Rump jumps. A turtle heads for the fire. Sun and moon hang in a shadowless forest. Somewhere before time itself. These expressions are all a kind of way of Zen to try to get you to the edge of language and mind. And there's some symbolic content to it. Like the stone woman gives birth at night. At night means samadhi.

[46:50]

But in general, they're just meant to... Well, someone seriously says this to you and your mind can't deal with the... It's impossible, these things. And at first you try to think about it and try to find some meaning for it, etc. But stone women do give birth at night. Alles ist immer so eine Überraschung, so einzigartig. Vielleicht gebären Steinfrauen mitten in der Nacht. So that's one condition. Das ist eine der Bedingungen. And occasionally, you know, I mean for most of us, this sense of a continuous self loosens up sometimes and then reestablishes itself.

[47:53]

The way seeking mind is to notice those times, moments, triggers, when the sense of a continuous self is loosened up. And you remember it with a kind of what's called dharanic memory. Your body remembers realization before you can fully realize it. Okay, the second condition for experiencing having an actual, what you'd actually fairly easily say, this is a different body.

[49:00]

Excuse me? The second condition for having the experience, feels like an actual experience, this is a different body. And that's when you can establish a particular mind as something that repeats itself or in itself is continuous. Now we have the Buddha in Mahayana Buddhism is not the historical Buddha, but the Buddha of three bodies. And there's a famous and important for our lineage koan at the end of the book of Serenity, which Andreas referred to. Which one of the three bodies does not fall into any category?

[50:08]

Now, what are these three bodies? This is one of the main early teachings that Sekiroshi gave us. Okay. When you, in zazen, experience the sense, and I'm trying to make it simple and accessible, and simple doesn't mean simplicity, when you're sitting and you can't find your thumbs, We can say that's a taste of the Dharmakaya. Your thumbs are somewhere down there, but they seem about a meter apart. And since you could say at that moment, body and mind in some way has dropped off.

[51:12]

Through the usual instrumentality of body and mind, you can't locate where your thoughts, when they're going to touch. Now, at some point in meditation, often we feel a kind of loss of boundaries. Our body seems to fill the room, or you can't tell where the boundaries are. And this can be a little scary sometimes, but you get kind of used to it now. Well, Hanshan says in a poem that's in this koan I'm going to speak about, the poet Hanshan. Ten years in the mountain and I've forgotten the road from whence I came.

[52:34]

This is like the ten directions are cut off. So this experience of a boundaryless, rather space-like body is called the Dharmakaya. When we have that experience, it leads to the experience of the Sambhogakaya body. Your body itself begins to feel blissful or ecstatic. At first it just seems like, you know, a small pleasure, some kind of tiny little pleasure in sitting.

[53:53]

And you think to yourself, well, this is no bliss. This can't be what this is all about. But it keeps repeating itself. And eventually you kind of stop thinking about it and just let it begin to permeate your feelings. And your body, your chakras become more alive. The Kundalini of the snake in the background awakens. And you feel some kind of intense presence. Again, at first it's small, but then how do we let it happen?

[55:02]

That's part of the craft of practice. And then the nirmanakaya body is the body that arises through these first two. The Nirmanakaya is the manifestation body in the world. For example, if I feel a kind of bliss in just the sounds and the whiteness and so forth, And I can feel the presence of you in, well, let's say my cheekbones. Can you bring that feeling down into my heart or horror? Then I speak in a different way with you.

[56:17]

And then you will... That seems to be the case. You will report to me. You will find that I seem to be talking to you specifically about things that you had in mind. And then... That's the nirmanakaya body. Okay. Now, it's something like the same ideas. I often do this, if you all concentrated on this. Das ist etwas wie dieses, was ich manchmal mache, wenn ihr euch alle auf dieses Stab konzentriert, bis ihr es schafft, eure Konzentration darauf aufrechtzuerhalten. Lunch might be closer to one than 12.45. That's my practical mind just speaking. Das ist jetzt mein praktischer Geist, der hier zu sprechen anfängt. Okay, if you concentrate on this. And you can finally get to the point where your mind will rest on what it's focused on.

[57:23]

And I take it away and yet you remain concentrated. What are you concentrated on now? The stick is gone. we can say or we can experience it as now you're concentrated on the field of mind itself. Then you can bring the stick back up into the field and you don't lose the concentration on the field and the field itself observes, experiences the stick. And that's the essential difference in the shift between shamatha and vipassana. And when you can bring the samadhi of mind concentrated on itself, the joy of one's own mind being present in everything you do, we can call this

[58:38]

nirmanakaya buddha. And we can perhaps baby buddha. And this is called everyday, the mind of everyday zen. And it's parallel to James Joyce saying he wants to transform the bread of everyday life into the mystery of something like the mass. So he became a Catholic in another way while denying Catholicism. So part of the mind of everyday Zen is to try to transform ordinary language into the mystery of or the threshold of awakening.

[60:24]

And in this effort Zen which says it's a teaching outside the scriptures uses a language in a profound and unique way unique within all of Buddhism So you get very common in koans, and at these words he or she was enlightened. In this sense, words and the context of mind, body and phenomena are one context. In diesem Sinne sind Worte und Körper, Geist und Phänomene ein Kontext.

[61:36]

Are my words arising from my thinking or are my words arising from feeling you? Well, both, but the only way I can really continue is when it arises from the feeling, the context here together. Or at least the feeling that's behind and within the words, in which the words are kind of an excuse for the feeling. Okay, so one does get the ability after a while to establish this presence of each of the three bodies of Buddha.

[62:41]

They kind of burst through our thinking and our views. And loosen our sense of a permanent world. Or our necessary implicit belief in a permanent self and body. It may sound difficult. And to the degree which people realize it, it probably is difficult. But if you really understand the possibility, as I said earlier, And you fully intend this transformation, it's not difficult.

[63:48]

Now, what is this koan? Prajnatara invited to a feast by a Raja. No, we don't know much about, less about Prajnatara than we know about Bodhidharma. But it would be very early, the 5th century. But we don't know, I don't know at least, when the story, the origination of the story, the origin of the story. It's probably much later.

[64:49]

But this is the attempt of Zen to push the roots of its teaching back into the source in India. Aber das ist der Versuch im Zen, seine Wurzeln etwas rückwärts zu schieben und sie sozusagen in Indien zu finden. Und das ist der dritte Koan im Buch der heiteren Gelassenheit. In dem Buch des einfachen Lebens. Das ist nicht das, wie er das nennt. And the first koan is, it's the third, and the Book of Serenity is, or Shoyoroku, Shoyoroku may be easier to say, is the more organized than the Blue Cliff Records. So there's a kind of progression from one koan to the next. And the first koan is about the Buddha saying nothing. But Manjushri... Says quite a bit.

[66:13]

And then he's criticized for leaking. But the point of this is, the whole book koans, everything, is a kind of leaking of your energy. But that leaking is the practice of the bodhisattva, the willingness to leak, to be in the weeds. So already we have two minds here. Buddha mind which doesn't say anything. And the Bodhisattva mind, which is trying to help. And both minds are part of our practice.

[67:18]

Okay, and the second koan is the famous koan of Bodhidharma and the emperor. Where the emperor says to them, who the heck are you? Bodhidharma says, I don't know. And this is a koan primarily about emptiness. Now the third koan, which we're talking about now, really introduces practice. der führt wirklich Praxis ein. Okay, not attitudes. Nicht Haltungen. Not views. Nicht Vorstellungen, Sichtweisen. Okay, in this koan, the Raja says, why don't you read the scriptures, the sutras? Sagt der Raja zu ihm, wieso liest du nicht die Schriften, die Sutras? And Prajnatara says, I, breathing in, Rajatara sagt, einatmend,

[68:22]

I don't rest in the realm of mind and body. Breathing out, I'm not caught by myriad circumstances. Now, the commentary says Prajnatara is bringing up the head and tail or the beginning and end. And of course that means he's bringing up everything that's in between those two. And this is called smashing the double enclosure. What's the double enclosure? Mind and body. A sensible body sheath or mind, a wall, etc. Well, so now then, where does the koan directly go to? to teaching breathing practice.

[69:33]

It starts out with all the basic teachings of Buddhism. The five skandhas, the twelve ayatanas. Ayatana means ear, the object of hearing, and the field that arises between the two. For each sense, including mind. And assumes the basic Dharma practice of the unique circularity of each moment. of the context and the mind.

[70:38]

And they're continually reinforcing each other and defining each other. And that process really starts to happen again when you're free or somewhat free from the hidden assumption of the permanence of mind and body. And this sense of an enfolding and outfolding relationship between the senses and phenomena. is the essence of Dharma practice. So, just now, this situation, of course, is unique, different than it was before the break. So I can't depend on the permanence of the situation.

[71:50]

Like an athlete maybe, you have to continually write yourself in the context, a tennis player or whoever. And there is quite a lot, as Michael Murphy has pointed out, spontaneous similarity within the high end, shall we say, of the sports world. Because to perform at the highest level, you have to have this sense of uniqueness. At the highest level, you have to have this sense of uniqueness.

[72:54]

Okay, so at each moment, your whole body and your senses takes in the situation without associative thinking. You can find an entrance, as I said, in noticing without thinking. Feeling situations before you think them. So it falls, in a sense, falls into you. And the more your mindfulness practice is mature, the more fully it falls into you. The world is... Is there any duration between past and present? And future?

[73:55]

The duration is you're holding this in folding for a moment. Die Dauer ist das Einfalten, dass du für dich einen Moment hältst. So you hold it for a moment and then associative thinking may occur. Du hältst es einen Moment, dann ist es möglich, dass associatives Denken kurz auftritt. But then you immediately release it. Dann lässt es aber unmittelbar wieder los. Returning, pursuing the falling flowers. Zurückkehren, den fallenden Blumen folgend. So Prajñātāra breathes in, not dwelling in the realms of mind and body. He no longer has ideas about the separation of mind, body and phenomena context. And breathing out, because he sees each thing equally and not comparatively, he absorbs but is not caught in myriad circumstances.

[75:12]

So after the So after the skandhas and the ayatanas it goes right into breathing practice counting, following, stopping, etc. So the path is initially here even though you don't dwell in the realms of mind and body The path of this person is the 27th ancestor supposedly from the Buddha. And the 90th is me. And the 91st is you.

[76:25]

Now, this isn't, as I said to someone the other night, a game of telephone. Yeah, I tell Paul something and he tells Alan and Alan tells Marie. And pretty soon it's all different. No, I spend ten years or many years with Paul. And at some point we start the confirmation that we both understand the basic teachings in the same way. So let's just say lineage is like playing telephone, but you spend ten years telling the person what it is, and then he or she spends another ten years telling the person. So 90 ancestors, whatever it actually is, is not very many people. It's 25 more people than are here. So if I could spend 10 years with each of you, It would get pretty good over there.

[77:48]

And 65 might bring us up to Dogen. You could be the next Dogen. Okay. So we have this breathing practice. And through this breathing practice, we transform the sense of continuity over time of self into the... We need continuity, so it's in, as I said earlier, the continuity of mind, body, breath and phenomena. The transformation of our experience of context. So the periphery of context is the limits of understanding and conception. Are the limits of our context.

[79:19]

The limits of conception and experience. So why don't you say the whole thing again? The three sentences, please. Would you all... The periphery of... this infolding and unfolding, is the limits of conception and experience. And it can be called something like the reality limit. But that periphery is changing each moment. And that Shift is realized, as this koan implies, first of all through breathing practice. And you then find the differences ascribed to mind, body, and phenomena disappear.

[80:25]

And we say your original face appears. You have some experience of almost a timeless here-ness. And this unity of Context and mind is called technically one mind. So when Buddhism talks about, Zen talks about one mind, it doesn't mean everything is one mind. It means that at each moment, one mind appears. I think that's enough, isn't it?

[81:43]

No. But you have a chance to come back. Okay, so let's sit for a moment or two and then have our repast. Our last supper. I mean... So I've tried to give you some insight or taste into this fluidity of mind, body and phenomena.

[83:31]

This one mind. But if I've been clear enough or some things have caught you And you can feel a context for yourself of the importance of this personally and your relationship to others. Then, like a good bodhisattva, you intend to realize this. exploring it in the conditions and craft of your own life. And I think you're all doing extremely well, actually. I'm heartened by our practice together.

[84:53]

Thank you so much for spending these days with me. And thank you for translating. And it's great that we found a way to take care of Sophia. So we can do this together. Pretty soon Sophia will be my translator though. But soon Sophia will be my translator. She speaks German a lot better than I do.

[86:26]

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