is not the same as the associations of memories, I like flowers, I remember someone gave me a flower, etc. But still, it's impossible not to have some kind of memory involved in all seeing. The question is, as you point out, does that seeing patterns or seeing associations... Seeing patterns and seeing associations. To what extent does it interfere? And you can get so it interferes very little.

[01:10]

But you can't philosophically analyze and say, oh, there's none, then you wouldn't be alive. So this is again not a philosophy. It's a choice about what you put emphasis on. And you can find you can move more and more toward a mind where you're surprised actually that the flowers are still there when you open your eyes. Even if you're not surprised, I mean if you still know they're going to be there, it's very likely you have the feeling of surprise.

[02:13]

Okay, so let me go back to right discrimination. Or wisdom. Or right knowledge. And I'd like to speak about knowledge as knowing. It's like when you know realization is possible. When you know certain states of mind are possible.

[03:15]

Like you, it most often happens to people in Sashin. They have an experience for might be only ten minutes, of a mind which doesn't fall into the categories of before and after, and here and there. You actually have that experience. You may never experience it again. But that actual experience, not just hearing about it, will be underneath your mind the rest of your life. You always know it as a possibility.

[04:16]

So right knowledge means to bring in this kind of know. Okay, now, there's lots of examples of right knowledge here. I think the one I'm going to bring up is something I keep emphasizing, for our Dharma Sangha practice, which is all objects of perception. All perception points at the object of perception, Weisen auf das Objekt der Wahrnehmung hin. And points at the mind that's perceiving. Und weist auch auf den Geist der Wahrnehmung.

[05:31]

Ja. You know that. Ihr wisst davon. But is it your habit yet? Aber ist es schon eure Gewohnheit? If it's not your habit yet, you don't really know it. Wenn es noch nicht eure Gewohnheit ist, dann kennt ihr es nicht wirklich. You don't have the effects of it. Ihr kennt die Auswirkungen dessen nicht. It can become a habit, a wisdom habit. Es kann eine Weisheitsgewohnheit werden. So that when you see something, you feel the object in your mind. So wenn ihr etwas seht, dann fühlt ihr dieses Objekt in eurem Geist. When you really get the habit of it, you almost feel the world is constantly folding into you. And I'm sure that some experience could be described like that, was Rilke's experience.

[06:38]

In fact, he described it very well. A sound not for the ear but for that deeper ear which hears us. And there's a reversal of spaces. And inside becomes outside. Or outside becomes inside. Now here we're talking about something that's called very simply non-duality and so forth. But a word like non-duality has very hard surfaces. It's hard to get underneath into the actual experience. So let's try the entry of noticing that every object points at mind as well as the object.

[08:17]

Now what happens? We've had 20 years, 30 years, 40 years, And some of us more. Joe's a good example. He's had a few more. Of seeing perception only pointing toward the object. 99.9% of the time. Perhaps only in dreams do we have some other experience. What happens if that's our predominant habit.

[09:28]

The mind gathers into consciousness. Consciousness gathers into the world and we're stuck with finding our inner life completely tied to our exterior world. Yeah, and we get upset if the slightest remark, things don't go quite well and so forth. We hardly know any other reality except the mind gathered into consciousness and consciousness gathered into the world.

[10:37]

Now what happens if you develop the habit of everything points at mind. We are at this point trying to practice this An diesem Punkt versuchen wir das Dharma Nummer 4 zu praktizieren. Und Praxis heißt in unsere Struktur der Wahrnehmung einzutreten. Die Gewohnheit unserer Wahrnehmung zu verändern. We can call it a double perception.

[11:43]

On every perception you perceive the object and you perceive mind. Or you perceive the act of perceiving. Notice the act of perceiving. Now, the word sashin means to gather the mind. And one or two of you were at the sashin we just had. Yeah, sashin literally means to gather the mind. And I talked about this. And it's very interesting that it's easier to gather your own mind when you're gathering it with others who are also gathering their mind. You begin to be in a territory not possible for your own mind alone.

[13:01]

It's one of the reasons that Sesshins are so compelling. They're always scary. Almost everyone, even if you've done several hundred like me. Oh gosh, a Sashin is coming. And I start entering the Sashin a week or two before it happens. Marie-Louise likes it because I get much nicer, she says. And if just before Sasheen, my daughter calls me, Sally, say, from Portugal calls me.

[14:04]

She said to me the other day, Dad, can you believe it? I'm going to be 40. I said, I can believe it. Having been there. She hasn't. So I pick up the phone and I say, oh, hi Sally. Even if I say less than that. She says, Dad, you're in Sashin. I say, no, it starts in a couple of days. No, yeah, but you're there. So it's something, it should be more than you think you can do. And some of us have a need, you know, like climbing mountains where it's not possible or something.

[15:12]

We have a need to do things we know are going to be something close to impossible. But after the 5th or 6th or 20th Sesshin, you know it's possible. Yeah, but you know it's still going to be difficult. But that's not what makes Sashin so fascinating I think. But you enter into an experience that's not possible for your mind all by itself. And what we call or what we notice or feel is deep experience or authenticating experiences.

[16:20]

Happens more than they've ever happened before to us. Okay. So once you know this kind of mind even for, as I said, for ten minutes it's present as knowledge in our larger mind and it opens up up our mind through its possibility. Now when you, in a similar way or related way, if we begin to have a habit of noticing mind on every perception,

[17:28]

Wenn wir beginnen, eine Gewohnheit zu entwickeln, dass Geist mit jeder Wahrnehmung auch da ist, dann beginnt der Geist sich im Geist zu sammeln. Perception starts gathering mind into mind. And the deeper the habit The more mind gathers and you begin to feel the presence of mind almost like a stuff around you. And that's also called suchness.

[19:12]

in the practice of compassion, is to offer that mind in each situation. To the world, to each person, to yourself, I don't know, maybe this is a good time to stop. What time we got here? It's 5.30? Yeah, that's what time we're supposed to stop, isn't it? I like to be on schedule occasionally. So let's sit for a few minutes. Yeah.

[20:41]

So these five dharmas and each one is a world of its own and thus called each one is a dharma. So it allows us to enter into our experience and notice how our perceptual world is formed through things appearing. situations, persons, objects.

[23:48]

And then if we name them, It's usually the first step toward discriminating about them, thinking about them. And what we call mind takes the form of consciousness. And consciousness takes the form of the external world. And then our inner experience becomes tied to how this outer world of consciousness affects us personally.

[25:00]

This is normal. It's not the world of the Buddha. Small little practice can change that. Just notice the fact. It's a fact. All perception is perception. Bemerke einfach und es ist ein Fakt. Alle Wahrnehmung ist eine Wahrnehmung. Is an activity of the senses and mind itself. Alle Wahrnehmung ist eine Aktivität der Sinne und des Geistes.

[26:03]

So let's start noticing that. Und lasst uns beginnen, das zu bemerken und wahrzunehmen. Feel your hearing hear me. Feel something like mind responding to what you're hearing. Something you possess. These sounds and these names and these words. belong to you now.

[27:05]

And if you notice this enough, it becomes a habit of noticing. You begin to feel the presence of mind independent of the objects perceived. primarily seeing objects gives you a feeling for the rest of the world. mind appearing through an object of perception. You begin to notice a wider mind that's always present.

[28:37]

You can begin to notice that mind. You can begin to study that mind. Is it physical? Does it have color? Does it have substance? Can you grab hold of it? Does it have a shape? What shapes does it take? You can ask these questions. You should ask these questions if you're practicing You get real familiar with it after a while.

[29:55]

Yeah. Sometimes it belongs to us, sometimes we belong to it. Are you thinking it, or noticing it, or is it noticing you? A deeper hearing, a deeper ear that hears us. We may not be able to answer these questions. This big mind is beyond this kind of questioning. But you can stabilize it.

[31:01]

It does become stable. Or you can notice it in a way that its stability appears. And the whole world starts to feel differently. The mind which notices the object is now a different mind than you started with. It's now a gathered and extended luminous mind.

[32:02]

If we had to give it some kind of names or qualities. Say something like gathered. Extended. Formless, luminous, still, smooth. Our body is found somewhere in the middle of it. and our body will be somewhere in the middle. This kind of knowing and seeing of mind is possible through such a simple practice as the five dharmas.

[33:31]

when we interrupt the habit of discrimination with the wisdom and presence of mind itself. Let mind turn in you. It seldom thinks.

[34:47]

More often it dances. Yeah.

[38:01]

Thank you. Thank you for translating. I think that's a good idea. But we have to change the clocks. So we get an extra hour of sleep or awakeness or something. All right, so let's start at 9 then. No, you can start.

[38:38]

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