Yeah, but I am trying to answer the question that is behind these teishos, more particularly than usual perhaps. To answer the question or respond to the question, how do I bring this practice into daily life? Okay. Now I started out the first day saying that we come to Sashin like it's a destination. And the destination is, you know, ourself. And sometimes it's a little scary. We don't want to face ourself really.

[01:01]

And one would think that it's the most familiar destination in our life. More familiar than our apartment or our city. We change cities and we change apartments sometimes, but we don't change the destination that is ourself. So I suggested that you think of this destination as a location. Also habe ich vorgeschlagen, dass ihr dieses Reiseziel als einen Ort denkt.

[02:17]

And let's see what this location is. And I said it's our posture, our breath and our attention primarily. And we can begin to notice these aspects of our location. But our location is also an emotional locus. Aber unser Ort ist auch so etwas wie ein emotionales Zentrum oder ein emotionaler Ort. Lots of, yeah, this location contains a lot of emotions. Dieser Ort enthält viele Emotionen. And they occur in various categories.

[03:21]

And they occur in consciousness. So our location is also a locus of consciousness and within consciousness emotions. And the emotions occur in, you know, usually occur in the categories of self, of benefit or no benefit and so forth. Now, one of the things we from the beginning and end of practice want to remember that all perception points to mind. But in fact the contents of consciousness don't seem to be consciousness.

[04:43]

The contents of consciousness are entirely seen as the external world. Cognition disowns its own cognizing, disowns its own cognition on the moment of perception. So this is, you know, a delusive fact. A fictive fact. It's a fact that the contents of consciousness don't seem to belong to consciousness.

[05:45]

The contents of consciousness are perceived as entirely belonging to the external world. If you want to bring practice into your daily life, you have to find some way to continuously remind yourself that the contents of consciousness are within consciousness. Yeah. So we need some kind of way to notice that in our daily life. And the world occurs within the categories of consciousness. So maybe you can sort of try to change the categories.

[06:52]

So trying to find some way to change what you notice. So if you can notice the aspects of your location. In any way, breath, posture, phenomena. Phenomena as mind. Yeah. In any way you can do this, I think will help. So I'm trying to review, at least partly review, some of what we've spoken about in this session.

[07:55]

Yeah, and I'm not trying to organize it right now, or maybe tomorrow I could make it more... present this, what I'm feeling, in a more organized way. But not only do you want to notice that the degree, notice that the contents of consciousness are perceived as external. And not also internal. Perhaps you can try to notice mind in contrast to consciousness. Okay, now I spoke about in Zazen you can notice, yeah, well, let's say the category of mind.

[09:06]

I'm experimenting with the use of the word category. To see if that helps in noticing. So you notice, we notice in categories. We notice consciousness, let's call it a category. Let's think of consciousness as a category. A category of experience in which the world is externalized. And in which we don't notice mind. So could we change the category to mind from consciousness? Could we use the experience of stillness in zazen as a turning point, a place where we turn around in our daily life?

[10:21]

Now you can use breath as a place at which you turn around. Or attention to stillness. Or attention to attention. I think for each of you it might be slightly different. If you want to shift out of the category of consciousness... and add a category or shift out of the category of consciousness, you can bring attention to your breath. Or you can bring attention to that feeling of stillness.

[11:37]

That feeling of stillness that we spoke about the last days and particularly yesterday. That stillness arises from the concept of don't move. And the still mind we can find in that concept don't move. Now, this consciousness occurs within mind. Consciousness occurs within a larger mind. category we can call mind. Now can we shift in our daily life sometimes to the category of mind out of the category of consciousness?

[12:40]

Maybe we can only do it briefly, occasionally, for a few moments. But it will change how we're engaged in the world. And will give us a feeling of perspective on and detachment from the contents of consciousness. Will give us a feeling of perspective on and a detachment from the contents of consciousness. So you may be able to, if you can feel that sense of don't move, and stop for a moment physically or in your mind in that stillness,

[13:47]

And feel the world happening in the midst of this stillness. Mm-hmm. Really, I don't think I have more to say than that right now.

[14:56]

I want to explore how we can use what we've kind of come to during these day shows. in our daily life. And I think basically we need a way to notice the categories in which we experience things. the categories in which we experience things and have some way we can change those categories which is in a way almost to bring the sashin into your daily life or the mountain or the monastery for a moment into your daily life

[16:10]

And find yourself walking and acting in another kind of mind, in another kind of category. And then explore the fruit of what happens when you can shift these categories. So you learn or discover a certain kind of feel and experience in sashin. And then you find a way that you can make a shift into that category at certain points in your day. This, yeah. I think that's enough.

[17:30]

And then you have a longer break. It's been many years since I gave such a short lecture. The first lecture I ever gave when I came back to San Francisco Zen Center was 20 minutes. And somebody went up and told Suzuki Roshi that I'd given a lecture. He was sick in bed. He died shortly, not too long after, a couple of months. And he said, how was the lecture? And the person said, it was okay. And Suzuki Roshi said, how long was it? And Sukhirashi had asked, how long was it then?

[18:30]

And this person said, 20 minutes. Sukhirashi said, too short. Sukhirashi said, too short.

[18:37]

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