So in Zen practice, we don't give you much to do, actually. Yeah, concentrating your breath, things like that. But the basic posture of Zen practice is uncorrected mind, not a mapped out mind. Which has some deep assumptions in it. One is that mind evolves. Another assumption, implicit assumption is Buddha is the beginning of our practice, not the end of our practice.

[01:09]

So Buddha is not exactly the goal, though we can speak about it that way. But Buddha represents the process of practice. So we say we are born in the same lineage, but we die in different lineages. We're not all trying to go back to the mind Buddha had, but rather we're trying to open up the practice Buddha showed us. So you may experience things in your zazen, you will experience things in your zazen, that no one has ever experienced before, including Buddha.

[02:21]

Sorry. So we're really in a kind of open territory. You know, we have statements in Zen, common statements. you'll realize a mind, this mind will be one that even the Buddhas and ancestors can't touch or don't know about. This kind of emphasis is, I think, fairly unique within the Zen school of Buddhism. Also dieses, ja, Betonung ist einzigartig in der Zen Schule. So we're here together, but we're also on our own.

[03:25]

Also wir sind hier zusammen, aber auch jeder für sich alleine. I like being here together with you. Ich mag es sehr, mit euch hier zusammen zu sein. You make my eyes flower, a line from hold of it. But I also like it that we're here on our own, rooted in our own experience. Yeah. So you just keep, you know, We're practicing basically uncorrected mind. But you have this sense in the background of not inviting your thoughts to tea. So as I say, you let it percolate in you. And incubate.

[04:39]

I'm a scientist. Oh, okay. Incubate means to lay down on the eggs, you know. So you let it percolate and incubate. I'm at your mercy. I don't know why she got here. Incubate, just the way you told it. Sit on the edge. And after a while you begin to notice that you can feel a difference between The mind that arises when you invite your thoughts to tea and the mind that doesn't invite the thoughts to tea.

[05:50]

you begin to have a kind of physical feel of the difference between the mind which doesn't invite the thoughts and the mind which arises when you do invite the thoughts. And we can call one guest mind and one host mind. So you can discover those terms for yourself by beginning to notice the difference between these two months. So you're not only noticing the difference between the mind when you do zazen and the mind when you're busy at your work. But you notice a difference between these two minds within zazen itself.

[07:13]

And when you keep getting drawn into guest mind, into inviting the thoughts to tea... Yeah, you... Yeah, you... You lose energy, your zazen doesn't have so much vitality, and so forth. And if you don't invite your thoughts to tea, or not too often invite them to tea, you hardly notice the guests. The more you don't notice them, suddenly there's a kind of critical mass shift. Testing her science, you know. And you begin to have a physical feeling for the host mind and you can pretty much stay there.

[08:47]

And you recognize that the guest mind comes and goes but the host mind is always at home. This simple noticing and transition is one of the biggest steps in Zen practice. And now you've you can pretty much rest or stay for the most part in host mind during Zazen. Now you're just familiar with it.

[09:48]

Your body knows the feeling of it. You've incubated it. And it starts to hatch. And you begin to see things that you've seen before but now you see them precisely, clearly. Now you see their significance, a new significance. For example, you notice that the thoughts you're not inviting to tea So du bemerkst zum Beispiel, dass die Gedanken, die du nicht zum Tee einlädst, are different from the thought which decides not to invite them to tea.

[10:50]

Now you can get confused by the simple word thoughts, although they're all thoughts. But you begin to feel this difference between thoughts. I can give names for the difference. But the important thing is you really start to feel the difference. So the fact that in English the word thought covers both is a misuse of the word thought in a certain way. An oversimplified use of the word thought. What's interesting to me is, if I go back into the etymology of words, When I return to the etymology of words, I often find that the ancient use and meaning of a word is very close to the yogic understanding of the word.

[12:17]

But over the centuries, words tend to lose their particularity and become kind of generalizations. But the world is actually made up of particulars. That means dharmas. And generalizations are almost always misleading. und Verallgemeinerungen sind zumeist irreführend. So you have to go back to finding a particularity, experiential particularity in your use of words. Also ist es wichtig, dass du eine erfahrene Besonderheit nutzt, also brauchst, wenn du Worte nutzt. And I can feel people's practice in how they use words as generalizations or in a very particular sense. No, I think a simple Zazen-based example of this, different kind of thoughts,

[13:35]

So, a simple example of this. So, let's say you are sitting Zazen in one of the three groups with Andreas. And you hear an airplane pass over here. And it sounds like the music of the spheres. But you say, oh, yeah, that's an airplane. So that's a sort of a thought. You put a thought kind of, you put a little kind of pullover of thought over the sound for a moment. But then you can take it off. And the sound returns to this music of the air itself. And the music of your mind itself. And you're hearing itself. And the pullover is floating down somewhere, landing, you don't know where.

[15:24]

It's fallen off the airplane. That's not a thought. That's just a habit of adding a thought to an experience. If you start to think about the airplane. Oh yeah, that airplane, it's going to Hamburg. Then you might think, oh, the plane is going to Hamburg. You imagine, you know, like orange juice and the exits are going to say... You imagine the lords serving the orange juice or showing how to get in. Don't you like the little dance the stewardess is doing? Don't you like this dance when they show the emergency exits?

[16:26]

Those are discursive thoughts. And discourse in English means to run the course, to run about on the course. So discursive thoughts start running about in a sort of direction. That's what Sukhiroshi means by thinking mind or consciousness. Okay, so what have we noticed so far? We've noticed that there are two minds, a host mind and a guest mind. And that's very important to notice. Because two things can have a relationship. So you can begin to interact with your own mental and physical functioning.

[17:33]

You were originally a single egg and it started to divide and the division turned into you. When the mind, you begin to see it in two basic parts, Something very fertile begins to happen. So what have we seen so far? Two minds and two kinds of thought. Now you also notice that there's a, the more you find yourself in host mind, your body feels different.

[19:09]

you begin to recognize there's not only a host mind, there's also a host body. And you know, a simple kind of Zazen instruction I gave during the Sashin, Which to utilize requires some experience at Zazen. Is to bring your attention to the top of your head. Let your attention rest there. And of course a yogic skill is the ability to put your attention somewhere and let it stay there.

[20:23]

As a mature skill it's called one-pointedness. We can all do it to some degree. So you put your mind, your attention here. And then you lift up your backbone to reach this point. And often you'll feel a little tingle in your practice. We'll start here. A little itching or tingle. And once you get familiar with that feeling, you can actually notice the mind that appears when you have that feeling and when you don't.

[21:31]

And this is exemplified or hinted at in the bump on the Buddha's head. The statues. And... What is it when you feel this itching or tingle here? Sensitivity. And you notice that it appears sometimes and not other times. This is the subtle body or host body awakening. Das ist der subtile Gastgeberkörper, der erwacht. Das ist nicht unser gewöhnlicher Körper.

[22:32]

Unsere Energie, unsere Vitalität funktioniert anders. Wir können es in unserem Atem spüren. So second instruction, first is feel a point here and lift your spine to that point. The second is to bring your attentional breath to your hara to your tanden or kikai. Tanden means the field, the cinnabar.

[23:41]

I don't know how you translate that. Don't worry about it. And kikai means an ocean of energy, ocean of... And sometimes they're really basically the same, but the kikkai is considered to be the whole of your hara, and the tanden is more of a focus point. And we're clearly talking about the chakras here, this point. We're talking about what? If you have attention, attention is this magic wand which transforms things. What are the targets? or most fruitful targets of this attention.

[24:45]

Okay, one is bringing your spine up to this point. Second is that I'm emphasizing today and the last couple of weeks. to bring your sense of breath, this sense of an imagined arch of breath to this heart, or down to your heart. When you get so you can feel your breath coming into that point, So that you move it up your backbone and around through your body. So that's the comes up the back and down the front.

[25:51]

You imagine it first as a kind of channel or course, and more and more you begin to feel it open up. It's okay. Everything is perfect. Then the third Zazen instruction I would give you is to put your mind at the back of your eyes, your attention at the back of your eyes. And it's a kind of softness, a kind of you begin to feel the body is not limited to the external, to the physical body.

[27:02]

So you have this lifting through your back in this circle and then a kind of melting. And the self and consciousness tend to melt. Like melting back into a lover or into... space so such a such a feeling in zazen and related to this don't invite your thoughts to tea

[28:18]

more deeply articulating the host mind, you now feel what I'm calling the host body. Now the last Maybe the last, maybe the beginning. Aspect I'll mention of this, don't invite your first tea. As you begin to feel, see how the guest mind, when it arises, is based in time or in chronology. And you feel how the host mind is more defined through space and timelessness, not involved in before and after.

[29:29]

And you begin to feel the space of objects. You can see that When thoughts begin to take form, they're very connected with names. They're kind of like thought objects. And you notice that more when you kind of feel this host mind. And you begin to feel the space around thought objects. It's like when you look at a tree, you see the space of the tree, that the tree is filling out and the space, it almost creates the tree.

[30:31]

Also, wenn du dann einen Baum siehst, dann siehst du den Raum, der um diesen Baum ist, der fast den Baum erschafft. Und vom Gesichtspunkt des Gastgebergeistes ist Raum eine Like last night, talking about the practice of the Paramitas, you feel the space of the person. And you know your own space or presence. And you feel the space you and the other person make together.

[32:00]

Or all of us make together. So this is a much more fertile interaction say between two people where you feel the three spaces that you make together and you're separate. This kind of experience arises from stabilizing yourself or centering yourself in the host mind. Yeah, I remember when I first started to have this kind of experience. I told the anecdote. You know, at first I was a little nervous driving through intersections. This sounds weird, I'm sure, but I was so used to seeing the space first and the object second

[33:26]

Also, weil ich war dann so gewohnt, den Raum zuerst zu sehen und dann das Objekt. I had to say, now remember that guy on a bicycle is in space, you know. He's an object first. Ich wusste mich erinnern, also erinnere dich daran, dieser Typ auf dem Fahrrad ist zuerst ein Objekt und nicht Raum. Because I had this experience of driving and walking and buildings would appear in the space and people and then they'd be sold. Whoa, I better be... The last two or three are wisdom.

[34:27]

So in the first three you're acting in what we call guest mind. And the latter two were acting in host mind or wisdom. And they're joined in a way by this posture or parameter of energy or concentration, readiness. The fullness of attention or presence or vitality. So what's happening here is you are in effect joining host mind and guest mind.

[35:45]

You're joining your consciousness which is constituted through others. You're joining your consciousness which is constituted through others. And you're in an interaction with another person where this shared consciousness is happening. And now simultaneously you're joining this host mind or this non-thought space and mind. In your presence with another person. And that weaves together your host and guest mind.

[36:47]

Now I think using these two terms, host and guest, We spent much of the last session speaking about it. So perhaps I should at least introduce you a little more clearly to the idea. But you're in a situation where through this practice of the paramitas you are reconstituting your own consciousness simultaneously through an interaction with another person and an interaction with the mind or space of non-thought and non-duality.

[38:13]

And this is the practice which turns a person of realization into a Bodhisattva. So the most common question I have asked to me is how can I take this experiences I have in Sashin particularly Into my daily life. Yeah, there's various ways we can talk about how to carry forward or continue the experience of days of meditation into your daily life. There are some answers to this question. But a much more developed question and mature question is how could I continue to mature the mind of

[39:24]

meditation in my ordinary daily activity. not just how do I continue it, but how do I practice it and develop it in my daily activity. And that's the practice of the six paramitas. I recommend it to everyone. It's good for you and it's good for others. And it's capable of transforming the world. You know, I think we live in a pretty primitive world. As I often pointed out, it's only decades ago that women might be considered equal to men in terms of jobs and things like that.

[40:52]

And it's taken thousands of years to get past men being a little bit bigger. And we're still at a benighted, benighted, age in the way we have wars, etc. Benighted means darkened. We are still in a darkened era of wars. And I don't happen to believe that we have some kind of aggressive instinct or death. In some ways, we're instinctually aggressive and going to have wars. I don't think it's instinctual.

[41:54]

I think it's mostly cultural. And if we could practice connectivity more than separation, separateness, and the profound connectivity of the six parameters, the Bodhisattva practice, and believe it or not, I think we will. I think once something that's as true as the six paramitas is out there in the minds and bodies of some people, It might take a few hundred years. But that's not very long. It's long if we're going to poison our planet.

[42:54]

But it's not very long. And I think Yeah, something like 20 generations for sure, the world can be transformed by a practice like the six parameters. It's hard enough to have a loving family. Those of you who are psychotherapists know how many people come from unloving families. But it is possible to have loving families.

[43:57]

If it's possible, then it's possible to also have a loving society. So when I present this practice of the six parameters, I'm presenting a practice that I believe will, can, save all sentient beings. Which is the fundamental vow of the Bodhisattva. Which means you practice in such a way that you think this is possible, not just, yeah, it's a good idea.

[44:57]

Anyway, I've talked probably too much. Yeah, but about as long as I was supposed to. Thank you very much. Thank you for translating. Well, I can see that there are some people who weren't here last night or yesterday during the day. So we have to have another new beginning. When I got up this morning, Or when I first went out of the hotel room, from the ceiling comes music.

[46:22]

And so I thought, is it Frank Sinatra? It's what we call in America oldies but goodies. And it said, I will always love you. Thanks. And... But they kept, I couldn't figure out the song because it kept every speaker I passed, it always said, I will always love you. I think that's the whole song. Yeah, and of course, such a refrain, refrain, yeah? Such a refrain is, yeah, part of our reality.

[47:24]

And I thought, yeah, who do I always love? I suppose my mother. Do I still love my mother or my father? My first love, Suzuki Roshi. Yeah. Well, I think in various ways to various degrees. Yeah, it's true. And Thursday when I left Johanneshof, driving up the mountain toward Totmos, I suddenly found myself in the midst of a crowd of cows. I thought I was back in the Middle Ages or something.

[48:48]

And they were being driven along the icy road by contemporary cowboys. With flashlights, you know, that looked like Obi-Wan Kenobi. Yeah, so anyway, there's a big line of cars, and finally we get by the cows. Took quite a while. Yeah, and then I got to the Freiburg train station and the parking lot was full. So I had to park somewhere else, and by the time I got to the platform, I saw the train going away.

[49:53]

I think it's the first time I've ever missed a train. So I took the next one, which only came almost immediately. And then I had to change this train. I didn't go straight to Hanover. I had to change the Frankfurt airport station. As a result, the train was full of suitcases. But when we got to the Frankfurt airport, airport station, there was a bomb scare in Frankfurt. I thought, my God, from cows in the morning to contemporary bomb threats.

[50:56]

So this was also my reality. Yeah, but it was okay. I was about two hours late. Wasn't that right, Andreas? Oh, yeah. It was a bit long. So Andreas had given me his cell phone when I kept calling him, but he doesn't answer his cell phone. But the best part of my day was meeting Andreas at the train station. Yeah, but it's okay. I got my computer out, you know, and sat and was able to do some work on the train.

[52:01]

Now, what has this got to do with the fact that the known cosmos is 33% dark matter. And 66% dark energy. Again, it sounds like Darth Vader and so forth. Dark, that force, you know. But anyway... I spoke about this on Thursday. Yeah, what does this have to do with cows on the road and bomb threats? Well, not much, but at the same time, I would like it to... Not much. All right.

[53:12]

Anyway, not much, but... But I would like this sense of... this world, this cosmos being 99 or 95 percent hidden, unmeasurable, To be part of our, the background of our looking at this question, what is reality? Yeah, and I'd like you to feel in your own sense of the world something like this, you know, that it's 95%, you know, we don't know what it is.

[54:20]

It's a little like, you know, maybe an example of practicing it. It's like when you walk as if you're not sure the floor is going to be there. And you step out and rather surprised when the floor comes to meet your foot. And you feel, I mean, I don't mean to sound kind of yogically schmaltzy, but you feel energy of the earth come up through your foot. Yeah. And, um, Or as I said the other day, it's like when you see something, when you hear something.

[55:38]

It's like the surface of a wave. You see the surface of the wave, but most of the ocean you just have a feeling for. It's like when you see the surface of a wave, So looking at you now, you're like the surface of a wave appearing, but most of you is invisible. Yeah, I like to amuse myself in this way. The flowers here are surfacing, the garden is surfacing, and so forth. Because if we have some sense of so-called outer reality, as complex and full of surprise and

[56:46]

the unknown. I think we look more carefully at, feel the world more accurately. So I'm trying to address in various ways, address, look at, address, this question, what is reality and what is truth? And I'm not assuming we know. And I'm not assuming the teaching knows. But I'm assuming that somehow we each are reality and are the truth.

[58:03]

And we can come to know this through our own experience. And again, as I said on Thursday morning, I don't like to start out with the teachings. Because they're in too much contrast often to our ordinary experience. So I like to start out with our actual experience. Of how we in common ways use the word reality and truth and so forth. And see if by proceeding through our own experience, we can come to the teachings.

[59:09]

And I think in general, you just have to have the confidence to look, you know, not at the dictionary for the meaning of a word, first of all, but at how you find yourself using the word. And I think it needs the confidence, not just to copy a dictionary, but how do you use this word? The dictionary might help, but still your actual use of the word is your meaning for it. So the dictionary might also help, but the way you use the word, there is more in it. And your own sense of what you mean by reality is, yeah, something close to your reality. So I have this image of, you know, here we are on an island of

[60:12]

Less than 5% of the cosmos is matter, visible matter. And we live on this little island. We're a tiny spot on this little island. And within our tiny spot on this island, We live within our consciousness, mostly within our consciousness. Now, it's interesting, Dogen defines discriminating consciousness as the function of discriminating consciousness is to allow you to decide to practice. The function of discriminating consciousness is so that you can make a decision to practice.

[61:29]

I mean, consciousness does a whole lot more than that, but from the point of view of practice, it's the way we decide to practice. Yes, how to form the intention and make the decision. So in this little island of matter in the cosmos, which 95 or 99% of it is so-called dark matter and dark energy. We live on this little smaller island of our own consciousness. The practice is to open that up. And maybe we can open it up more with more confidence if we feel we're... If we can really feel... Yeah...

[62:59]

the wideness of our sense of our life as being wider than consciousness? No, I've been trying to define off and on the last months, consciousness not from the point of view of brain science or something like that, but consciousness from the point of view of practice. So if I speak about consciousness as an island in which we live, Or a kind of control tower. A little bit too much involved with control. Then I should give you again some definition of consciousness.

[64:12]

then I should again give you a definition of consciousness. And I am doing this also so you can feel the territory in which we, you, I, are practicing. So I won't define right now mind. Mind is something bigger than consciousness. But I can easily say that consciousness is a function of mind. And the function of consciousness is to give us a predictable world. And we can't function unless there's a high degree of predictability.

[65:41]

As I said, in English the word true and the word tree have the same root. When you go out in the morning, if there's been a tree in front of your house, you'd like it there the next morning. It'd be very confusing if it was in someone else's yard the next day. You could handle that for two or three days. If the tree kept moving around, you might hospitalize yourself. So we simply need a predictable world. We can only handle so much unreality. Conscious unreality. Conscious unreality.

[67:04]

Okay. Job of consciousness is to give us a cognizable world, a world we can understand. And a chronological world where we can feel a relationship and a flow of time from past to present to future. Now let's contrast that again with Yuan Wu, the compiler of the Blue Cliff Records statement. Realize right where you stand. Bring your mind, bring yourself, to a mind in which there is neither before nor after.

[68:14]

Here or there. Inside or outside. Well, that's not the job of consciousness. That's clearly something other than consciousness. Now, if you experience those things in a kind of awareness or some form of knowing, technically speaking, that's not consciousness. We can call it awareness or we can call it knowing. And it's the territory of practice.

[69:16]

In a way different from consciousness being a territory of practice. And this distinction is necessary to really feel your way into sitting and mindfulness practice. So a predictable, cognizable, chronological world. And coherent world. It needs to have narrative relevance. Yeah, if somebody has some kind of brain damage and they can't place events, they can see everything clearly perceptually, but they can't place it in the framework of their experience, they're lost.

[70:30]

So consciousness's job is to give us a Narrative relevance. I can't find a better word for it. Consciousness we can also describe as a medium for memory. Memory comes up in a way in consciousness that's different than it comes up, say, in dreams. So consciousness is a medium for memory. It's a medium for language.

[71:32]

And it's a medium for self. Okay, so self in a Buddhist sense... is a function of consciousness. Self exists in the territory of consciousness. It swims in consciousness. You take it out of consciousness, it's like a poor fish on the beach. So when you're doing Zazen and you're not in ordinary thinking mind, there still may be habits of self and Riyals. But they're weakened.

[72:52]

Because self really needs consciousness to flourish. So now, yeah, if I've gone this far, I should define self. From the point of view of practice, From the point of view of practice. Naturally, yes. Well, there's lots of ways. As you know, and I've talked about it quite often, the function of self is to give us the experience of separation. An example I always use is the immune system is a form of self.

[73:54]

It knows what belongs to this system and doesn't belong to this system. You want to share my water? OK. So separation and connectedness. And continuity. And again. narrative relevance. So when you establish continuity in a different way than through consciousness, you're transforming self and consciousness.

[75:06]

So practice is working with the very most basic ingredients of our reality. It's using the eye to see the eye. It's using the ingredients we have, body, breath, mind, consciousness, to change how they're aligned and constituted. The question is, do you want to do this or not?

[76:07]

If I was a good teacher, I'd say, all those who don't want to leave. No. If I was a good teacher, I'd say, all of you who don't want to stay, we'll see what happens. The point is, you have to use, if you want to practice, your discriminating mind to make this decision. All transformative practice is based on a vow, on a decision. What I call restorative practice, you can just do as part of your life and it gives you a sense of well-being. But if you want to enter, like a wedge, into your actual experience, into your actual life, that wedge is a vow.

[77:27]

an intention you hold within, around, and underneath everything you do. It's fun. It gives you something to do. Snacks give you something to do. If you're like me, easily bored, you need something, you know. Buddhism, the antidote to boredom. One of the best medicines. Okay. Now I think I should add one more thing that's come up in this seminar.

[79:32]

Partly it's come up because I just kind of worked through it with the Sashin in Yonassol last week. So it's on my mind. But also it turned out to be a very useful, I think an accessible way for people to see into their practice and mind. now we need definitions of our experience because they help our practice but even more important because we are already bogged down in definitions we've inherited from our culture and our personal experience

[80:49]

And so Buddhism's attempt to find definitions for our experience It's also to establish antidotes to the definitions of social fabric we've grown up in. Karma, Dharma, Zazen, Paramitas. All these terms? She knows when to translate and when not to translate.

[82:03]

are Buddhism's attempt to create definitions. And the whole lifetime of practice is refining these definitions. Last night I spoke about the paramitas. Coming back to them again after a while. And I spoke about the Paramitas as a way to join and transform our socially constituted guest mind culturally constituted ordinary mind, with our fundamental mind or host mind, through interaction with another person's

[83:23]

socially, culturally constituted mind. It's a kind of little test tube or kiln. Yeah. And in which you join Fundamental mind and ordinary mind. In a transformative relationship which we call bodhisattva practice. Now, I've used these terms host mind and guest mind. Where do they come from?

[84:36]

And of course, if you read the Blue Cliff Records, the Hekigan Roku, the guest and host are the two most common technical terms in practice terms in the Hekigan Roku. But it's also present in the most simple advice Sukhiroshi always gave us. Don't invite your thoughts to tea. Tea. Maybe it's time for a break. So let's take a pause and we'll come back in Have we had that meeting yet?

[85:47]

About how long? It's okay. About half an hour. Thank you for translating. Thank you for organizing all this and arm-twisting everybody and making them come. Now I'm told in Hannover sitting with three different, three? Yes. Different sitting groups. I've heard that he now sits with three groups here in Hannover. One is in Han or not. Two in Hangover and one in Hannover. Two in Hangover. No wonder you need two seats. Yeah, so we have to enter ourselves back into this extraordinary event we call

[86:56]

Well, we never, at least in most circumstances, we don't leave this process of living. But we can certainly live with more vividness and more immersion and expression of things as they actually are. Sukhriyashi has said once in a lecture, The activity of consciousness, thinking mind, limits reality. thinking on so what we think about is only a shadow of reality.

[88:30]

He said if we don't depend on thinking, we'll understand things as they really are. So this this kind of statement of Dogen's, of Suzuki Roshi's, is at the center of all Zen practice. Now, Zen doesn't so much give us, you know, elaborate... teachings that we follow like a map. Yeah, but rather gives us teachings that are like nested Chinese boxes or those Russian dolls.

[89:33]

If you bring yourself thoroughly to a teaching it continuously opens up. dann öffnet sie sich kontinuierlich weiter. And often you can't think yourself to the next step because it's kind of like around a corner. Und häufig kannst du dich nicht zu deinem nächsten Schritt herandenken, weil der ist um die Ecke rum. Or it's nested inside a particular teaching. And until you realize the first step, aspect of the teaching, the second one isn't even visible or knowable. For the practice Zen, you really need to practice with

[90:49]

attentional thoroughness. We just don't say, oh, here's all the teachings. Just do what you want with it. Follow them. We say, here's one teaching, see what happens if you do it thoroughly. I think this is a great way to teach and to practice. Why not? But I don't think it's certainly not the only way, and it has some drawbacks.

[92:04]

But it's this way that I'm a practitioner of, so I'm doing it this way. So let's go back to this, trace ourselves back to this, don't invite your thoughts to tea. We're not going to have another break. You know, Sukershi said this all the time. And it was easily understandable. We can have the feeling.

[92:53]

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