Yeah, well, I always feel I have to make an announcement at the beginning of, not always, but often, an announcement at the beginning of Teisho of what I'm doing. And it's almost always nearly the same announcement. Yeah, maybe I have to announce what I'm doing because I don't know. At least I know I can announce I don't know, but then from then on it's hit or miss. I mean, I know, sort of, I've been doing this for so long, I know I can probably give a lecture. But each lecture, I never quite know if I can do it. It's a foray.

[01:16]

A foray is an exploration into something. Into the unknown. Yeah, but I like the unknown, so it's okay. And here, as usual, we have the challenge of continuing what we've been talking about and also including somehow the monk week practitioners. And since we're doing practice period, I'm presenting, I'm teaching practice period. But I'm still simultaneously wondering, what is it?

[02:35]

What's the why and how of what we're doing? Yeah, so we've inherited, I've inherited this practice. And I keep turning over, looking at the details. Why and how the particular details? Yeah, so in the background of what I'm speaking about, Is Dogen the entire universe is the whole human body? Okay. And Yuan Wu is describing all this as inconceivable, underlying inconceivable reality.

[03:55]

But I think in my use of language it might be better to say underlying inconceivable factuality. Because reality still sounds like there's some reality out there, and factuality sounds like, well, we have to find out what the facts are. So that's mostly the end of my announcement. It took a lot of time. I can stop now, I guess. So, yeah. So the word I'm bringing up today is, you know, is what I could call it, pathing.

[05:12]

Pathing? Yeah, the path, the way. Yeah. Pathing. Okay. Making it a gerund or a participle. Okay. Das Wort, das ich heute besprechen möchte, ist das Wort wegen. Sorry. Faden. Faden. Faden, okay. I can't say weighing because I do that many mornings. Weighing? Oh, you mean you weigh yourself? Yeah. So why I'm playing fooling around like that is because how do I find a word in English that we can invest with meaning... And weighing doesn't work because the sound has another meaning than what I mean. But maybe we can... we can make use of pathing.

[06:36]

Aber vielleicht können wir dieses Wort faden verwenden. It's actually a word used in railroading. Actually, you know, in German it's actually the other way around. Faden in German means thread. Unless I really say faden. Well, you use whatever word you like and I'll use whatever word I like. And ne'er the twain shall meet. I really don't care what word you use. Just make them happy. Okay. I mean, Faden sounds pretty funny in English. I'm Faden. Okay. And I'm trying to find words that call forth experience that's familiar to us.

[07:39]

Familiar enough to us that we can make use of it. But make use of it not intentionally. to establish our usual world, but to establish a Buddhist world. Because if Yuan Wu's use of underlying inconceivable factuality Denn Yuan Wu's Gebrauch dieses Ausdrucks darunterliegende unbegreifliche Tatsächlichkeit ist eine nützliche und useful end. then we have to we because we don't have a god to protect us or a creator we have to find a way to create a relationship to this

[08:54]

a way to create our own relationship to inconceivability, inconceivableness. So we have to have some non-conceiving way to act. Conceptions and Oh, I'm sorry to make it so... I don't know how to... Event. An event just means what appears, what comes. Venue, event. In English. Ereignis. And same in German? What comes, what comes. It doesn't have venue in it, but ereignis is a good word.

[10:06]

Yeah, okay. So when you conceptualize an event, you turn it into knowledge. If you can refrain from conceptualizing or withdraw conceptions, then you are in the territory of awareness instead of consciousness. And again, we're trying to find ways to explore the distinction between awareness and consciousness. And so right now I'll say that consciousness is externalized mind and awareness is absorbed mind. And in English, absorbed mind is probably more experienceable than internalized mind.

[11:10]

Now, what can you do with this? Well, you can sort of notice when you feel mind is externalized and created an externalized world, And when mind feels absorbed. And the world feels absorbed within you. And this is also an experience you can enter, trigger, cause, by feeling each of your senses at its source, knowing the world, absorbing the world.

[12:29]

And that is also an experience that you can enter, that you can trigger, by feeling every single one of your senses and adding the source, the source that absorbs the world. And again, on the model of hearing, hearing, hearing your own hearing. And again, on the model of hearing, hearing your own hearing. The world is experienced as settled into your own senses, which is actually where it is. Now, why should I give you such a big problem if it is a problem?

[13:31]

That you have to settle the world into yourself. Oh God, just leave the world alone. But I have a job to do. My job is to try to make it clear why non-duality is at the center of Zen practice. And one way to describe non-duality is the world is settled in its sources in your senses I mean, when you hear a bird again, you're hearing your own hearing of the bird What's interesting is that's the fact.

[14:33]

Why is it so hard to notice? And why does the noticing of it trigger such a huge difference in how we exist? I mean the word phenomena means known through your senses. It's not, doesn't mean out there, it means known through your senses. In English at least. It means known through the senses. And we use it to mean what's out there. And it actually means what's in here. The etymology. So that's what it means in its ancient creation in English and European language.

[15:40]

But Why do we experience it as what's out there? That's a profound and wonderfully fruitful question to explore. And the exploration itself can be enlightening. If you really explore and want to come, what's it about? Now, again, if Yuan Wu says this is an inconceivable facticity, factuality, if we're going to approach this, which we already are this inconceivable factuality, why don't we know it?

[16:57]

Wenn wir uns dem annähern, wenn wir diese unbegreifliche Tatsächlichkeit sind, warum wissen wir es dann nicht? Was ist der Nutzen dabei, dass wir jetzt 2000 Jahre lang gedacht haben, 2000 Jahre lang denken, das alles getrennt? And there's been a few voices in the wilderness, Leibniz and others, who said... Hey, it ain't separate. But it is so convenient. And productive, for us to think of it as separate, we do. But it's the cause of 90% of our mental suffering. Well, 93% actually. Okay. But that's the two truths of Buddhism.

[18:23]

To recognize both and be able to shift between both. Okay. So let's go back to being the Doan. And again, if it's inconceivable, we have to find familiar experiences that we can use to meet this inconceivability. So I have to find not only words you know and can understand and experience, But I have to find words that call forth experiences we know well enough to actuate this inconceivability. Yeah.

[19:37]

If this is all unnecessarily unnecessary, please complain to me later. Unnecessarily unnecessary. Oh, you said that. Okay. Yeah. Okay, so let's go back again to the Dohan. Let me find two or three ways to describe hitting the bell for the beginning, for the end of Zazen and the beginning of Kinyan. And my most common way of saying it, you don't hit the bell twice, you hit it once and once. But almost all of us hit it twice.

[21:00]

We have in our mind twice. And then, you know, we're in your concept, we're not in your experience. Because you haven't experienced the bell, you've hit the bell and the sound, what we hear is the sound of your hitting, of your hit. Because you haven't experienced the bell, We hear the sound of your hit. We don't hear the sound with the hit disappeared in it. Whenever you hear the hit of the bell, you know the Doan is not in the space of the room. Immer wenn du den Schlag im Klang der Glocke hörst, dann weißt du, dass der Dorn nicht in dem Klang des Raumes ist.

[22:19]

And what you hear is the idea that you're supposed to hit the bell twice. Und was du dann hörst, ist diese Vorstellung, dass dieses Konzept ist, dass man die Glocke zweimal schlagen soll. I'm trying to share... an instrumentality of practice and not correct anyone. Ich versuche hier eine Anwendung, eine Instrumentalität der Praxis zu zeigen und nicht jemanden zu korrigieren. It's fairly easy to know that the bell is an activity and not an entity. Es ist ziemlich leicht zu wissen, dass die Glocke eine Aktivität ist und kein Ding. So we know the bell is a... We can conceptually know the bell is an activity.

[23:20]

But we don't know the doing of it is an activity. Yeah, I don't know. Okay. I mean the doing, what we've done is we've taken the instinct to do. Was wir jetzt getan haben, ist wir haben den Instinkt, etwas zu tun genommen. To bang on the crib, to nurse our mother, etc. Are you nursing your mother, or is your mother nursing you? I don't know. Also, zum Beispiel, die Krippe zu schlagen, oder die Mutter zu füttern, oder dass die Mutter einen füttert. Okay. So, the... instinct of doing gets embodied as in relationship to entities.

[24:22]

Der Instinkt des Tuns wird in Beziehung zu Entitäten, zu Dingeseinheiten verkörpert. So. This is so simple, but it's so complicated to try to explain. Okay. So, another way to describe it, other than once and once. Eine andere Art und Weise, das zu beschreiben, abgesehen von dieser Instruktion einmal und einmal, is to say you hear, you inhabit the sound of the bell. Is zu sagen, dass du den Klang der Glocke bewohnst. And then you inhabit the sound of the bell when you hit it once more. Or I can say it in a slightly different way. As you hear the bell bodily and then as the sound starts to fade you enlarge the sound by

[25:38]

hitting the bell a second time. Okay. So, if you feel yourself inhabiting the sound of the bell, probably you're going to allow that to happen before you hit it a second time. Dann lässt du das wahrscheinlich zu, noch bevor du sie ein zweites Mal schlägst. And you inhabit the second sound that has appeared. Und du bewohnst diesen zweiten Klang, der aufgetaucht ist. And then you, you know, bow and start your kinhing. Und dann verneigst du dich und beginnst dein kinhing. Okay. Okay. I don't know how much time I have here.

[27:11]

Lama Govinda was a good friend of mine. And I had arranged, I had the San Francisco Sin Center support him for the last years of his life. And I read his books extremely carefully, you know, word by word, in the early 60s. And in the late 60s, he came to Japan and I was asked to be his sort of partner in looking around in Japan. And in the late 60s, he came to Japan and I was asked to be his partner to travel to Japan. And years later, when he had no place to live or no way to support himself really in the 80s, no, in the late 70s, I got him a house and things like that.

[28:22]

But he started out as a Theravadan. He started out as a painter and a poet, but he became a Theravadan Buddhist. But he became then later more or less a Tibetan Buddhist. Lama Govinda. And married and so forth. Okay. Well, when I first met him in the 60s, I asked him, how do you practice visualization? Do you visualize in front of yourself? But how do you visualize the back or your own back or the back of whatever you're visualizing?

[29:27]

Do you visualize it from inside you and expand it? And... Yeah, these are all things I tried in various ways. And except for the expansion part, moderately successful, the rest was moderately unsuccessful, or very unsuccessful. And since we more or less just met and hadn't spent much time together, either he thought I wasn't ready to hear some kind of teaching, or he felt the circumstances weren't such that he could teach me.

[30:31]

But the question remained with me. And it remained with me because I could feel It's beyond necessity. And I could feel that it wasn't separate from Zen practice. But it took me quite a while to understand that in Zen practice it's absorbed, as I said in the last day show, It's absorbed as a visualization of yourself. Not exactly of yourself. nicht direkt von dir selbst, sondern vielleicht, und ich weiß nicht genau, wie ich das beschreiben soll, sondern vielleicht eher eine Visualisierung der räumlichen Präsenz.

[32:13]

The spatial inclusion in which you feel your own presence within that spatial inclusion, and you cannot feel yourself in that spatial conclusion if there's any self-referencing. And that is a description of non-duality. So I'm trying to give you various entry descriptions of non-duality. which are much of the dynamic of practice period. So practice period, the details of practice period are to actualize appearances as dharmas.

[33:17]

and actualize appearances as a spatial inclusion. And you have exactly the opportunity to do that. You have exactly the opportunity to do that. When you ring the bell once and once for the start of kin-hin. And the end of zazen. Because the more when you do it, you feel the whole space of the room and all the practitioners... Denn je mehr du das tust, desto mehr spürst du die Gegenwärtigkeit des gesamten Raumes und aller Praktizierenden. You actuate the space as sound and the movement into kin him. Verwirklichst du den Raum als Klang und als die Bewegung zum kin him.

[34:44]

Now, if you have a mental posture and spatial posture of doing this, it happens. And if you don't have that spatial posture, what we hear is what you're supposed to do. I said in the Nenju ceremony we just did that we've cleaned the Zendo And now we do Jundo, walk around the perimeter of the Zendo. Not to, in English at least, not to activate the space. Which would, to bring activity into the space. but to actuate the space to make the space itself happen it's just a challenge

[35:57]

Is that what you're saying? Yes. Yes. In other words, there's no universal space here. There's only the space that's actuated, that's generated by the walls and by us and so forth. So we're not bringing activity into the space, we're making the space itself. And that is a kind of spatial or visualization process. Which we could say is the first step of Dharmakaya practice.

[37:04]

Now I could go on. There's quite a bit more I'd like to... But I think we've run out of conceptual time here. But thank you for your patience. Thank you for your effort to translate. Now let's sit here for 15 minutes. No. Thank you very much. Vielen Dank. May our intentions be the same for every being and every being.

[38:00]

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