Of course, if I'm supposed to give a teisho, a lecture, I have to have some content. And yet, more, I don't know what words to use, more fundamentally I don't, I want to have nothing to say or I want to be in a state of maybe, I don't know what we could say, metabolic entrainment. Do you know the term bioentrainment? Like two people riding a bicycle? One helps the other because they're bioentrained. They're connected biologically. It's called bioentrainment. I think one of the things that happens in... And one of the things I'm, because of what's happening right now, precipitating, my thinking is what's happening in Europe, is what happens in monastic practice?

[01:14]

It doesn't happen in Sushines and doesn't happen in lay life. Yeah. And as you know, any way of practice has its value. But there are different ways to practice, so I'm trying to understand. And one of the things is a metabolic entrainment, which you can allow, if you have a feel for it, an openness to it, You can allow it. You can allow it during our Oyuki meals. You can allow it during Zazen. And there's certainly a difference. You know, I mean, when I have to do Doksan, or when I do Doksan, I miss sitting in a Zendo, where I sit sometimes. in the hotel on after Doksans are finished. But it's not, it's great.

[02:18]

You know, I've been doing this a long time, it's fun. But it's not the same as sitting here next to Christian and next across the space to Dan and Nicole and others. Yeah, what's the difference? Why is there a difference? What is happening? Now, I don't think, you know, as I said last time, this has been going on for ages, but sometimes we call it a body, sometimes we call it a mind. What is this which happens? Now, there was a Zen master named, a Korean Zen master who was considered to be quite good named Kusa, and I'm pretty sure I met him. And I believe he was Stephen Batchelor and Martine Batchelor's teacher, I think before they were married, in Korea.

[03:19]

And Stephen and Martine are wonderful people. I'm very fond of them. But I think he's the guy, the person who came to... You know, Korean Zen masters are full of quatsis and hanging the stick and things like that. And, you know, it's a style and it's kind of great. Anyway, I believe he's the man, the person who came to Tassajara one day and gave a lecture there. And in the middle of the lecture, he suddenly went, and there was an earthquake. And the whole zendo shook. I mean, let's assume it was a coincidence, but it was pretty dramatic. I've never been able to pull that one off. Sometimes a bird will make a noise when I'm talking, but, you know. Anyway. He said a void appears on the tip of a hair.

[04:29]

Innumerable samadhis are cultivated. A void appears on the tip of a hair. At that moment innumerable samadhis are cultivated. He also said Quiescence and clarity must be held evenly. Prajna and samadhi must be developed together. Now these are the same teachings. Maybe the coded language of Zen is not so obvious to everyone. But, and they're what I've been trying to say. Now, okay.

[05:35]

So I'm trying to define the yogin or yogi, yogin mind and body, yogic culture. And I think the simplest thing I could say is the yogin experiences his or her body as space. Now, Whatever that means. I mean, everyone would say they do. I mean, every person would say something like that. But so that, you know, how can I put it more instrumentally? But to perceive, to know the body as space is also to know the world as space. The spatial moment, not the temporal moment.

[06:43]

Okay. Okay. So I'm going over again in some ways what I spoke about last time. Movement returns to stillness. To seek stillness in movement. Kind of great with this fantastic moon we've had the last week or so. Sometimes you look up and there's a sheet of clouds just there. We can say still. And the moon is racing through it. Of course the moon isn't racing, the moon is moving in relationship to us, but it's not racing through the clouds, the clouds are racing. But the clouds seem to be still and the moon seems to be moving. Or you can shift your attention to the moon. And then the clouds are moving.

[07:46]

So we're not practicing physics here. But we're practicing the experience of discovering stillness. Although I could say that this practice is a kind of physics experienceable physics of the spatial moment The void appears on the tip of a hair This is this is we can say experience it Experientially is to seek stillness, to discover stillness in movement. And that stillness, we can also say, is the void. Or empty.

[08:55]

Okay, so maybe in Zazen you can try to, you can notice the noticeable categories or appreciable categories of the Nirmanakaya body and the Dharmakaya body and the Sambhogakaya body. So in Zazen, maybe you, a Dharmakaya body is the body of space. Okay. So while you're sitting, you choose this noticeable or appreciable category, the body as space, and see if attention will go there when you name this category or remind yourself of this category, the body as space. I think you can feel that.

[10:02]

I mean, it is an experience that comes with meditation practice. And before all the asanas and so forth, many physical postures, there really was in yoga, this meditation posture was yoga. To enter the body and the world as space, not as container space. Not as container space. That's all separate. There's no space. That's the world of temporality. In Japan, they have, I think, a term, daily life space and non-daily life space. daily life space and non-daily life space. And being such a body culture, they would more likely notice such things.

[11:11]

Now, daily life space is the space of repetitions, which deny difference. And non-daily life space is when uniqueness breaks in, when a gust of wind carries you away, or the song of a bird, or something, a uniqueness occurs. A differentiality occurs. So we could say it's differential space. And difference interferes with repetition. So maybe we, you know, the differential gear boxes, you know, it's in a car, so that, because the, for example, you all know this, but anyway, the front wheels, when you're turning, for example, the inside wheel goes a shorter distance than the outside wheel.

[12:13]

So you have to have a differential gear, which allows them to turn with the same torque, but at different speeds. Well, somehow there's a kind of differential gear we can discover which allows us to notice differences and repetition at the same time, which allows uniqueness and predictability to kind of simultaneously be present. the void appears at the tip of a hair and cultivates innumerable samadhis. Now, one of the most favorite stories of Dogen is the story of Yuehshan being asked by a monastic, what are you doing? He said, I don't know why he gets interrupted. What are you doing?

[13:15]

I'm practicing meditation. Not thinking. How do you practice not? I think through not thinking. How do you think through not thinking? He says non-thinking. Well, Dogen spends a lot of time on this. To think through not thinking. Well, innumerable samadhis are cultivated. at the moment when the void appears at the tip of a hair. This is Zen talk. But to enter into the stillness of each moment is something like the void at the tip of a hair. And when innumerable samadhis are cultivated, when prajna And samadhi function together.

[14:18]

When, as I said last time, there's a noticing that advances knowing. Or there's a noticing that cultivates knowing. That allows knowing. A knowing that appears by thinking through not thinking. This is also... Zen yogic culture. Quiescence, now I wouldn't use the word quiescence because quiescence sounds like quiet, but quiescence also actually means stopped, dormant, unmoving. So whoever translated Kusan's teaching looked up a word which means stillness, basically, and came up with quiescence. But quiescence for most of us is too much like being quiet.

[15:24]

So quiescence, he says, and clarity work together. must be held evenly. So this practice of allowing stillness to appear on each tip of the chair, on each spatial moment, to penetrate each, to allow each spatial moment through stillness To get into this habitus, this habit, is to allow then clarity to function. A clarity to function which is not thinking, but is a kind of bodily knowing, bodily noticing that becomes unknowing

[16:30]

And you're always incubating these spatial moments. Allowing a knowing through not thinking. Okay? Thanks. May our intention equally penetrate...

[17:31]

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