But we have this bubble we've been practicing in. And as you know, I took Hans-Peter Dürr to the Bad Säckingen train station yesterday. And somehow it was... I felt some kind of poetic disturbance by leaving the practice period. Usually I don't feel much difference, but I don't know. Partly I guess it's seeing perhaps Hans-Peter for the last time. He seemed in better shape than his daughter thinks he's in. Um... But unfortunately, I mean, fortunately or wonderfully, he's had a very passionately engaged, fruitful life.

[01:28]

But he continues to define himself as that person which he isn't any longer. I find his thinking pretty clear, but his words aren't there, as he pointed out, and banging his head and mad at himself. I thought it was charming in a funny way to be so obvious. I'm so glad my head won't think. Usually people try to hide it, but he didn't hide it. Yeah, okay. And we have a Shosan ceremony coming up, I guess, day after tomorrow. And I've never done a Shoshan ceremony in Europe before.

[02:52]

And I guess we should have some kind of translation. We'll see. We should experiment with translating anyway. zumindest sollten wir das mit dem Übersetzen mal ausprobieren. Yeah, the basic sense of a... the Shoshan ceremony. It's this sense of... the sign, the word or gesture or image or view, you can use to move your practice, shift your practice.

[03:59]

So the dynamic of the Shosan ceremony is can you find such a phrase that characterizes where your practice is at right now. is ob du einen solchen Satz oder Ausdruck finden kannst, der kennzeichnet, wo deine Praxis sich jetzt gerade befindet. Yeah, as Yunyang said to Dongshan, just this is it. So wie Yunyang zu Dongshan gesagt hat, genau dies ist es. Or, you know, I asked Suzuki Roshi in a Shosan ceremony. Oder ich habe Suzuki Roshi in einer Shosan ceremony gefragt. Where... where will I find my practice?

[05:16]

And he said, under your feet. Okay, well, this is, you know, might sound ridiculous to a non-practicing person. But I'd known Suzuki Roshi quite thoroughly, quite well, for some years at that point. And I knew he really was engaged with my practice. so that he this person said under your feet became such a sign for me under my feet so this I did what I called the other day during practice period the Sambhogakaya bow and left the Zagu out during the lecture.

[06:40]

Yeah, and the Zagu is so designed that in this type, so that when you open it, you make a mandala. And this is meant to be... If we named it, we could call it a Bodhi Mandala. Enlightenment Mandala. Okay, now I said I... the end of Sushin, and in the practice period, Natasha was too, I said I wanted to review what we've spoken about. So in this context of a mandala,

[07:43]

I want to talk about how we can review this practice we've been engaged in here for three months. Now, you know, I'm talking about reviewing what we've spoken about. But in the last year or two, there's been some... conversations among some of us and an awareness on my part too, that in trying to speak about Buddhism in a lay context, In the West, I and we have developed a certain way of speaking about Buddhism.

[09:11]

And as we call our larger Sangha here in the United States, the Dharma Sangha, We've developed something that we could call some Dharma Sangha basic teachings that come out of our lay adept practice and And trying to discover a practice within the paradigms of the West. And Otmar and Ryuten, Paul, Roshi and others have been speaking about it. At some point I too realize that maybe what we've accumulated here as a way of looking at our practice is somewhat unique to what we're doing together.

[10:31]

Marie-Louise has been involved too and she's trying to compose A letter along with a letter that Otmar and Paul wrote already. Yeah, so I can look at it in English, in Deutsch. Which will ask you, if you're interested, to say what things have meant something to you, what particular teachings, etc. So that's the big review. And this is the little review. Or maybe it's the most essential review, at least right now for us. So what I'm trying to suggest is we can establish a mandala through something like the three attentional breaths.

[11:54]

And when I said goodbye to Hans-Peter yesterday and the train pulled away, I noticed that having left being here together with you, You know, when you have some kind of medical tape on you because your arm's broken or something, and after a month they take it off, it kind of hurts. And I felt somehow mutual mandala we established had been peeled off a little bit and hurt. And the fact that we only have a few days left was made more apparent by all the Sashin people leaving.

[13:11]

So we can discuss that in the relationship to the Sashin, etc., in the house meeting tonight. Okay, now let me see if I can say something that I do and see if I can say it in a way that might work for you. Using the kind of approach like three attentional breaths. Where you stop for a minute. Stop time for a minute even. And find your existence these three attentional breaths. And I can in English use a word like allness to establish a feeling of the presence of everything all at once.

[14:28]

That's a kind of And we can think of connectedness as a mandala or as one way to describe samadhi. And when Shuzo, Sama and Christina talked about the Wien River surfacing in some parts of Vienna.

[15:28]

I haven't seen it surfacing around here, but the Mürg Creek might surface. Yeah, or just Quellenweg might surface. It's a bit like the two truths and the fundamental truth can surface in us. Or a feeling of connectedness and stopped time can surface in us. Now what I'm speaking about is also the kind of practice of the Shingon Tantric Kusek school of Kukai. So Kukai established the Shingon school and Saicho established the Tendai school.

[16:39]

Sai Cho. Sai Cho. S-A-I-C-H-O. Yeah. Sai Cho Hati Tendai. Cho. Sai Cho Hati Tendai Shula. And Dogen studied first at, because Zen wasn't really part of the scene, studied first on Mount Hiei, the Tendai school. And they lived about 400 years before Dogen. But they were pretty much what Buddhism was in Japan when Dogen was a monk. So throughout Dogen's teachings, you can see this presence of Tendai and Shingon teachings. So Dogen... what Dogen is speaking about is often the implicit establishment of a samadhic mandala which allows the teachings to surface in you so if I stop like the three attentional breaths

[18:10]

Or I use the phrase that I've often said to pause for the particular. But now I'm saying we're pausing. This is a little bit more developed teaching. We're pausing and establishing a mandala. dharma mandala of the teaching letting the teaching appear as an experience of here now we're speaking of connectedness that's the simplest way to put it at this point so we can start with something like and then I can bring it into thisness and then I can have a third image view intent neither here nor there

[19:34]

So that neither here nor there in English would mean that there's no there-ness and no here-ness. It's just everything without any prior-ness. Weder dort noch hier würde im Englischen und Deutschen auch bedeuten, dass es weder eine dort draußenheit noch eine hierheit gibt, ohne jedwede vorangehensheit. Without priorness is something like, it's unique. You get a skill at taking out, taking away everything that was prior. Any expectations. Or any, like... Hans Peter any feeling it should have been some other way.

[20:56]

So it's just allness thisness without even the distinctions of here and there. And I can also use the signs allness thisness thusness And I can also use the signs all-ness, this-ness and so-ness. Because these represent a kind of movement, an imagistic movement. Because they represent a kind of image-like movement. How's she doing? Pretty good. So you have an image of allness.

[21:57]

And that's a kind of bodily mental gesture. We could say we're establishing a bodily mind presence. And then you feel a directionality to this situation. This horizon. And then you absorb it as vastness. Or you feel its non-subtentiality as emptiness. Now this is... I never presented the practice in just this way. Because it requires you to have established in yourself some ways of practicing.

[23:18]

And it requires you to be able to use a sign to call forth teaching. And I would say that most Advanced Zen teaching is like this. So you are able to stop and establish allness, a feeling of allness. And then a feeling of thisness. And then a feeling of this. Yuan Wu says, establish a mind with no here and there. So now you're establishing a mind of allness to thisness, to no here and there. And now you can also take, you can try various of the teachings we've discussed during the practice period.

[24:36]

Like we started with some extensive conversations about bodily time. So you establish your bodily time. Heartbeat, breath, metabolism. As if clock time, planetary time didn't exist. The only time is bodily time. You've created a location called bodily time. And now you can take something like breath, air, me. Or seeing from inside the breath. Now this also establishes a mandala. Hmm. And then from breath, air, me, you can go to the basic practice I've been talking about is, in effect, seeing everything as empty.

[26:06]

Now, I would suggest, in whatever your situation is after a practice period, Ich würde vorschlagen, dass egal was eure Situation nach der Praxisperiode sein wird, dass ihr vielleicht dreimal täglich, morgens, nachmittags und abends oder so, Dr. Aldag might tell you, take these pills three times a day. So here's these mandala tablets. You can take three times a day. Just see if it... Just to remember to do it is already an accomplishment.

[27:24]

Yeah, and then say all this. This is emptiness. Take three attentional breaths or something like that. And then just go about what you have to do. Another way is to have the view that this is a Bodhi Mandala. This is a location where enlightenment is and can happen. Okay, so you have all this, thisness, emptiness, and then you feel this is the mandala of enlightenment. Or you can, again, reviewing, you can establish bodily time. And then feel that when you shift to this-ness, or breath, air, me,

[28:30]

You shift to contextual time. You extend bodily time into contextual time. And you feel the contextual time almost like the... or the Viennese river Wien is surfacing in this mandala. So the contextual time becomes extended from bodily time and includes planetary clock time but is not limited to planetary clock time because now it's a mandala of connectedness that's not so different from what we feel practicing together

[29:48]

Because we could say that each of us hopefully during the practice period has established a kind of personal mandala. A personal bubble. In which the orioki, the meals, the service, the zazen, all sort of flows in some sort of equal time. Differentiated, but some kind of equal time. So the contextual time is this bubble or mandala, individual mandala, We also feel it to some extent with others and even to some extent with all of us.

[31:15]

And it's a taste of connectedness and continuity that is now part of our experience. And what has been our experience can continue to be our experience in various ways. Now one thing, this idea of taking the prior away, Jetzt eine Sache zu dieser Vorstellung, das Vorangehende wegzunehmen. Ich habe zu einigen Leuten in Duxan oder auch bei anderen Gelegenheiten darüber gesprochen, die nach etwas suchen, was sich von ihrer Erfahrung unterscheidet. They're hoping Zazen or Sashin or something shows them something new, some benefit.

[32:31]

This is really still to look in your own experience. You're not really looking for something new if you look for something new in terms of your own experience. With that view, you'll only notice things that are different from your own already experience. So there's prior one and prior two, and prior one we call new. Practice is more subtle than that. It occurs in categories that we don't know as new. You have to allow, there's a kind of stillness, patience and acceptance. And into this mandala you can bring stillness, patience, acceptance.

[33:55]

And you can use each of these words as a sign which calls forth teachings. This is something the way our body and mind work. So I'm asking us to try reviewing through a bodily mind mandala. bodily mind mandala or just bodily mind mandala or a bodily awareness mandala Now I'm just using English words that call forth these practices and this practice for me.

[34:58]

You can use your Buddhist English as you wish. but you can also find in Hungarian in German ways to call forth the practice because calling forth the practice in acupuncture like images Or like, as I say, homeopathic doses. What are you doing standing there? I'm having a homeopathic mandala, thank you. All right, get back to work. I used to always have to sweep the supermarkets I worked in.

[36:09]

Get back to work. So I offer you this Bodhi Mandala practice. At Three times a day. Why not three times a day? Establish context of enlightenment. Of Buddha's inclusive mind. Allness, business, emptiness. And that will awaken the gestational time as well. as well as the contextual time, in which these hereditary lineage teachings survive.

[37:15]

Hereditary means... Herblich, ja, okay, danke. In denen diese weitervererbten, weitervermachten Lehrlinien, Lehren überleben werden. And are more likely to survive because we've done this practice period together. Und es ist wahrscheinlicher, dass die überleben, dadurch, dass wir diese Praxisperiode gemeinsam gemacht haben. Thank you very much. May our intentions be equally to read each and every word.

[38:02]

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