We bow together. But how do we meet? How do we meet one another in a bow? In passing. Serving one another food. Offering support. und Unterstützung anbieten? Wie begegnen wir uns selbst? Wie begegnen wir der seltenen und wertvollen Gelegenheit von 90 Tagen friedvollem Verweilen? How do we meet this moment?

[01:02]

So yesterday I mentioned Ru Jing's instruction to us. To form a structure of true practice. To carve a cave in emptiness. And his invitation, he said, please complete this. He didn't say, try to do this. Please complete this now, is what he's saying. Dogen mentions that these 90 days are covered with beginning and ending all along.

[02:14]

Each moment is a possibility to complete Rujing's instructions. So in the session we had in June, Dekaroshi mentioned numerous times about the altar and the space of the altar. And how the space of the altar is not necessarily for us limited to a particular location. Now it's an appearance. And each of us bringing our attentional commitment.

[03:38]

Each of us bringing our attentional commitment. To enter this 90 days. Each appearance, each arising is an opportunity for the kind of meeting of ourselves and one another and each thing that Ru Jing encourages. And the ceremony we had yesterday, it's a relatively simple ceremony in which I found myself quite soon completely lost. standing in front of an altar in a room with all of us together standing bringing our attention to space bringing our attention to space

[04:50]

when we bring our attention to our breath, it's not just about following the breath. It's about noticing how attention changes the breath and changes the body. And how the attention changes the attention. Something unsayable may occur when we do this. Leading with of bodily mutual aliveness. And it begins with a concept.

[06:18]

It begins with a concept of a ceremony. We're going to do something. But the possibilities are far beyond that. And something seemingly very simple we offer incense and then we walk through this temple property. Bringing attention awareness of our feet to this temple property. Das Gewahrsein, die Aufmerksamkeit unserer Füße zu diesem Grundstück des Tempels zu bringen. Und es zu verändern, einfach indem wir uns dazu entschließen, gemeinsam zu gehen. Es ist ein anderer Ort, wenn wir das tun.

[07:19]

The man who sold Green Gulch Farm, maybe some of you know Green Gulch Farm. To San Francisco Zen Center. Baker Roshi developed a long-term relationship with this person. He had beautiful cattle. He wouldn't call them cows. Same? Is it the same? You don't have to... He had a breed of cattle called Hereford, an English breed of cattle. And when I first went to Green Gulch, I had responsibility for some of the operation of the farm.

[08:35]

And he was such a gentleman. And he took me there and showed me all over the property, all the different parts of the property. And he took me there and showed me all over the property, all the different parts of the property. And he took me there and showed me all over the property, all the different parts of the property. Dünger ist der Tempel, der Gäste in der es war ein Gott. Es war ein Gott, der uns geäußer für this ninety days is. How it is in the day. Each piece of evil is. Dünger ist wahr sein für jeden Tag dieses Tempels.

[09:37]

Make the temple. It means that we make these things. They form themselves. They form themselves. They form themselves. Each of us and we unite. Unite. Unite. The density of it. The density of the space that we are in together. Insights that quickly arise. In this rhapsody we are in common. so quick from so quick each other's killer is this where we're noticing what we feel is I think that's what's hidden inside that so schnell we get caught and how we're free and how we're free and how we're free

[10:46]

But it is the first verb, the first genitive that is to be noticed. the activity, not the entity. Nice. Each entity and the second being tends to experiment. Notice that. Want. [...] And it's not about doing it well. It's not about doing it well. It's good when we eat cake. It's a good thing we can eat cake today. It's not being better or bad.

[12:35]

It's not good or bad. [...] And we're continually forming this. We're continually doing this together. And as I was feeling my way into being in this Dharma hall with you this afternoon, a phrase came forward in me, joining in.

[13:37]

Da ist ein Satz in mir hervorgetreten und hat sich dazu gemischt. Joe. Joining. Joining in. And often in Zazen, when I sit down, I say to myself, I join with my posture. I join with my breathing. Oh, joining in is the phrase? Join, excuse me, yes. Oh, okay. Also, der Satz, der da hervorgetreten ist, ist... Black joining. Ist nicht so einfach. One moment, please. Joining in... And the eye often fades. Und das Auge, wenn ich mich im Sasen hinsetze, dann... tritt das Augenlicht oft zurück. So it's not just about... What? The I. The pronoun I. Yeah, not the I. I'm still... Excuse me, Roshi.

[15:07]

I'm still stuck with... I haven't properly translated joining in yet. Give me one moment. Let's keep going. I know you'll find a way. Okay. We'll join together in joining in. Okay. Also tritt das Ich zurück. Because for... I use this phrase... It's fundamental in practice to accept what arises. Whether we like it or not, we just accept that's what's here. Then we do something with it. But joining with it is actively embracing what it is, not just passively accepting it. It's committing ourselves to the arising. It's committing ourselves to the unknowingness of standing in a place maybe we've stood many times before. Committing ourselves to standing in a place maybe we've stood many times before.

[16:27]

Being willing to meet what arises. And intending to notice it and see where it takes us. Forming the structure of practice. And Dogen says, when we're able to do this for our 90-day Ango, each activity, eating, stretching out our legs, sleeping, Maybe the presence of practice throughout our lives.

[17:38]

Joining in with our own experience. Joining with the experience of one another. Join as the Sandokai says, like box and cover joining. Joining, so wie im Sandokai wird das Bild verwendet, wie eine Schachtel und ein Deckel aufeinander passen.

[18:39]

The practice is not just about appearing and doing something. Aber in der Praxis geht es nicht nur ums Auftauchen und etwas zu tun. Ruching says complete these two things. Carving a cave in emptiness. Breathing the world in. This moment in. This rain-rinsed air which is so fresh and sweet. And then returning it to the one that doesn't own it. Not just being willing to accept the next arising. nicht nur bereit zu sein, das nächste Auftauchen zu akzeptieren, sondern so gut wir können, uns allem, was auftaucht, anzuschließen, uns ihm zu verpflichten.

[20:14]

Der Zen-Lehrer Wang Bo wurde mal gefragt, What does it mean that practice is the result of wisdom, the study of wisdom and meditation? And he said, from morning till night, not relying on a single thing. Und er sagte, von frühmorgens bis spätnachts, sich nicht auf eine einzige Sache verlassen. Sich nicht auf eine einzige Sache zu verlassen, bedeutet, dass wir von allem Gebrauch machen können. Jedes Mal, wenn wir unsere Schale anheben. Each time we step through the doorway.

[21:21]

Each time we make a bow to one another. To meet ourselves and to give that self away. Relying on everything in this way means... Everything is possible. Noticing is not just noticing things in terms of what we think about them. The noticing that we're talking about also includes what we are not able to think about. What we haven't ever conceived. It's said that the coarse grasping mind loses it.

[22:54]

Coarse? Coarse. It means that the coarse grasping mind loses it. And the determined caring heart attains it. And the determined caring heart attains it. Please let's join together in supporting and rousing this determined caring. Thank you very much.

[23:39]

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