I started Doksans this morning, as you noticed. And, yeah, sometimes I, it's a, you know, I don't feel, because of the kind of relationship I had with Sukershi, I don't feel separated from him. Yeah, so we could ask, if what I say, the case of what kind of relationship, what is the relationship in which there's no separation? What are the characteristics of it? Yeah. It's a Latin word with a proper ending. But if he came back to life, the first thing I would do is ask for Dukesan.

[01:30]

Because if the bow is an abandoning of oneself to the mutual unfolding with another, if the bow is the abandonment, sounded good, then the doksan is even more so that, or it can be that. Then so when I have, which I do sometimes have teaching dreams in which he's present, it's usually a Doksan type situation. So of all the different encounters I've had with him over years, it's the one that my body remembers most thoroughly.

[02:36]

But in this other koan we could have looked at, Yao Shan ascends the seat, which is parallel to the first koan of the world-honored one ascending the seat. And it says, when three people ask five times for teaching, the Bodhisattva enters the hall and teaches. I love these funny things, when three people ask five times. How can you resist three people asking five times? So Yaushan was being asked more than that, and he just got up and got down.

[03:50]

But it also says there that the tiny hut, the meditation hut, conceals a thunderous tongue. I mean, they like to be dramatic, those guys, those Zen guys. And then it says, let the myriad forms explain themselves. So, yeah, I'm trying to get at what kind of world we live in. What do we ask from the world? What can the world give us? Yeah, what do we need or not need?

[05:11]

The last few teishos have been rather long. Sometimes they're short, sometimes they're long. Marie-Louise, before she came down to translate, said, make this one short. She thinks I'm in control. And also, I've had two complaints last night from the discussion is too long. Yeah, sorry. But you know, what I'm doing, or how I'm doing it, in itself is a process of incubation. And I'm incubating this koan with you.

[06:28]

Sometimes opportunities come up through the afternoon discussion that allow me to speak about something I wouldn't otherwise. I feel I should take the opportunity, but Today will be briefer. I mean, I think so, anyway. Okay. The hut conceals the thunderous tongue. Die Hütte schließt eine donnernde Zunge ein. In the regular seminar at Rastenberg, I spoke about how the Greeks actually, as far as I have read and understand, wanted, they thought that...

[07:38]

Although in a way they created for us, I would say, generational speculation, not the dogma of a single generation understands the world. They at the same time thought the individual experience of the truth often came through entering a cave. Something about being in the earth. Which also happens to be near the dead, where the dead are buried. Somehow the dead know. And they chose caves, interestingly enough, often, when they could, several times I know about, on fault lines, you know, earthquake fault lines.

[09:03]

And where there were gases coming out of holes in the earth, which had a psychedelic effect. We're back there again. Psychedelic effect. But it's the only place other than my use of the word incubation that I've ever noticed the word incubation was considered what happened in a cave. I said incubation. Right, so they're incubating or the cave incubates them? The process of their experience incubates their sense of what's true by being in the cave. So they had trances and prophetic dreams were what they were seeking.

[10:40]

And I mentioned, I think I mentioned it, Rastenberg also, these people of the high mountains in Columbia, South America. And I think in Rastenberg I also have these people who live in the high mountains in Colombia. They are called Kogi. A German man made a film about it. At the end of the 70s. Yeah, and the children, some children they choose, they bring up in caves until they're young adults. And they bring them up in utter darkness.

[11:43]

People bring them food and things like that. And they become the seers and sages and medicine men and shamans of the people. So, And one of the places in very early Buddhism, as you went to meditate, was a cave. Now at some point, in Chinese Buddhism especially, they decided practicing together had a unique power. And what is this practicing together? Now generally it's good if you're reading one of these koans. Because they usually hide the explanation in the beginning. having shed enlightenment and delusion cutting off ordinary and holy there are not so many things

[13:04]

But then it says something, what does it say? But what about the shared breath of siblings and adjoining branches? We could say that... As we did yesterday, one of the things everyone in the koan shares is mutual vows. Mutual vows may be one of the most powerful forms Manifestations of friendship. I'm always touched by how many of us do wear raksas and have taken vows. Mutual vows to enact a vision of the world.

[14:37]

Das sind gemeinsame Gelöbnisse. A vision of the world. Eine Vision der Welt zu leben. It's not an accident that marriage is usually based on mutual vows. Das ist kein Zufall, dass im Allgemeinen die Ehe auf gemeinsamen Gelöbnissen beruht. Okay. So... having it set or shed and cut off, there are not so many things. Now this is a direct pointing to the mind, which I've called the mind of random appearance. Okay.

[15:57]

Okay. Okay. Now I step back from the topic a moment. Ru Jing, who we chant his name in the morning, Dogen's teacher. It says practitioners of the 90-day practice period form the structure of true practice. What the heck is the structure of true practice? And I think, you know, we want to look into these things carefully.

[16:58]

And then he says, and carve a cave in emptiness. So even though they're practicing together, They're carving a cave in emptiness. And they're forming the structure of true practice. There are not so many things. How in the midst of this busy world and practicing with everybody and da, da, da, Could there not be so many things? As I said, I want to step back from the topic for a moment and wonder what each of us can do and what we can do together to practice to the extent that we can and that we want to.

[18:16]

Also zu dem gerade, wie wir das können oder auch wollen. But sometimes, you know, I'm always trying to make the teaching accessible. Also ich versuche immer die Lehre zugänglich zu machen. But maybe I should, like Yao Shan, just get down from the seat. And let forms explain for themselves. Let the myriad forms explain themselves. In what mind do the myriad forms explain themselves? This is the teaching associated with Yao Shan, Yun Yan's teacher. Yeah, so sometimes if I make it too accessible, you think it's just your ordinary life.

[19:37]

Well, it's practical, practicable within your ordinary life. But again, what is a cave in emptiness? You know, like now, we get up fairly early, 4.30. Whatever time you get up, in practice, you want to interrupt your daily habits. You want to do something that gets... I mean, depending how far you want to take practice. Do you want to take practice to the point where you feel you're somehow... In the mystery of our existence.

[20:48]

In the mystery of our existence. Maybe there somehow with others. But also able to be there utterly by yourself. and not even know where it is. So, I mean, in simple ways, to enact the intention of this practice, You get up earlier than your usual daily consciousness sets in. Because you want to mix night mind and day mind.

[21:56]

You want to mix dreaming consciousness or dreaming mind and daily consciousness. Usually a little before, at least somewhat before dawn, so dawn occurs in you. So whatever dawn is, first light, birds all over the world know it. They start to sing. And we know it too when we come into that biological and sensorial pace with the world. Sensorial. pace with being and becoming.

[23:25]

So somehow dawn also happens in us. Maybe something starts singing. Some kind of bliss. Moments of bliss. Somehow So, Momente der Glückseligkeit, die da entstehen, die verbinden uns mit der Welt. Ohne Grund taucht es auf, einfach nur durch das am Leben sein. So, there are not so many things.

[24:34]

When you cut off delusion and ordinary and holy, delusion and enlightenment, when all those senses of past, present and future definitions Wenn all diese Empfindungen oder Sinne von Vergangenheit, Gegenwart und Zukunft, gut und schlecht, was bleibt dann übrig? Die Inhalte des Geistes, das Feld des Geistes, das sind nicht so viele Dinge. Now, the more you can generate and discover in this randomness of Shikantaza mind, and quite a few people spoke to me that they liked that I spoke about Zazen experience.

[25:39]

One person was a bit concerned that some of you might try to imitate it. I don't think any of you are that dumb. Dumb. But just try. I mean, see if you can create this feeling on the left side of your eye and another feeling on this. Just try it out. Can't do any harm. And if a guy offers you three euros, you know you're in the wrong space. It's got to be crowns. But some people, even though I emphasize Zazen is, the practice of Zazen is uncorrected mind, many of you are still trying to do something in your Zazen.

[26:56]

I mean, it's helpful to try to do something sometimes. But the basic mind of Zazen, the fundamental mind of Zazen, is randomness. That's where you start. And that's what you return to. And that's what you rest in. You sit down, you just let everything drop away. As much as possible. And it's very difficult to use consciousness to make consciousness go away. So the Greeks discovered you need a cave and a little gas and stuff like that. But we use the mind of randomness. A cave in emptiness. that just as your sleeping mind is different than your waking mind, the posture of Zazen and the circumstances in which you sit produce a mind where things tend to fall away.

[28:44]

And in their falling away, the mind of randomness appears. If interdependence is a flow, a pulse of convergence and divergence... This mind of randomness is more on the side of diversions. And your one intent is not to connect things. I said, unless something compulsive is going on and you really want to, but in general, fundamental posture is not to connect it.

[30:00]

You let things come and go. As Sukershi would say, Don't invite your thoughts to tea. And that practice, when that practice evolves, it becomes the mind of randomness. And the more random it is, and the more you're not making connections as I said yesterday what appears more and more is the field of mind itself the empty field of mind itself Das leere Feld des Geistes an sich.

[31:17]

It's not really empty, it's the kind of basis for these things appearing. Es ist nicht wirklich leer, sondern es ist die Grundlage, die Basis für diese Dinge, die da auftauchen. And the more you can just identify with the field of mind itself, desto mehr du mit diesem Feld des Geistes dich identifizieren kannst. And this is a typical aspect of Buddhist practice. You create two things. One you may already have and you create another. And then you develop the ability to shift your attention between them. And in this you shift your attention from the contents of mind from the simple, not the meaning, etc., but the simple contents of mind to the field of mind. Und hier verlagerst du... You're shifting your identity.

[32:24]

Your attention. Your sense of identification. Deine Aufmerksamkeit und dein Gefühl für deine Identifikation von dem... could from the content It's not that the contents of mind aren't real, the apples of the mind aren't real. You have now a feeling of something else that's more real. It almost goes beyond a feeling of the true or truth. It's a simple feeling of certainty. And this field of mind becomes something you can disappear into.

[33:45]

Release all your cares and worries. Release everything. And then, when you come back into the contents of mind, somehow there's something fresh, something accessible. And this field of mind as I'm speaking about it now isn't just a refuge from the contents of mind. It itself calls forth contents of mind.

[34:53]

The aspects of your past, your other experiences sometimes just appear randomly, seemingly randomly. And you find that this is random, you're allowing a randomness, Und ihr spürt, das ist zufällig und ihr erlaubt diese Zufälligkeit. But it's not entirely random. Aber es ist nicht vollständig zufällig. Because at every moment, every day, every zazen, a different pattern appears. Weil in jedem Moment, in jedem Tag, in jedem zazen, taucht ein anderes Muster auf. And it appears as a kind of knowing that isn't understanding. Und es erscheint wie eine Art kennen, wissen, das nicht eine Art verstehen ist.

[36:13]

As you know the feel of something you live, but you don't understand. Because the living of something you know goes beyond understanding. Das ist wie das Kennen dessen, was man lebt. Das, was man lebt, das geht... much further beyond what one only understands. A line from a song that just randomly appeared in my mind. Moon river. about two drifters in the world now this mind of this field of mind in which there are not so many things

[37:24]

is also the fundamental mind in all aspects of your life. And it's the one who is not busy. It has nothing to do. There's things, things appear, but it doesn't have anything to do but allow things to appear. The broom appears. Daowu appears. And the friendship they have appears. And appears primarily through their shared sense of this The touching of this mind of randomness. Which makes all circumstances feel complete.

[38:34]

So you feel complete without needing anything. Content. Thank you very much.

[38:56]

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