But a deeper enlightenment would be to shift from the glass to the silver. But both are a shift away from reflections, so it's a big feeling of a release. Now, when you see in koans the phrase great function, it means the ability to function in a wider way than just through the reflections. Or we could say it means to be able to function In between the senses.

[01:12]

And it means to function where the senses don't reach. Again, just to kind of throw something into this that we've talked about before that may make sense. help you make sense of this. Right now, there's all kinds of cellular phone calls in this room. Hundreds and hundreds of television stations. None of you have the sensory equipment, except momentarily perhaps, to know which program's there and which one's there. So much is happening in this room outside of our sensory awareness. But it does affect us. And it is present. But it's folded in space. in ways that we can't perceive.

[02:30]

And science thinks that there may be a minuteness that's more minute than than subatomic particles. And in that sense, we're in some kind of crumpled space. Well, there's this distance here, but there's another distance here that's bent around, and we're quite close to each other. So you have my shirt. Yeah, I do, I know. Now Buddhism has assumed At least since the fourth century and maybe before, I don't know enough to say when, but at least from the fourth century, Buddhism assumes that we live in a world in which our three-dimensional perceptions are useful but an apparition.

[03:45]

But? are useful, but they're an apparition. An apparition means like a ghost. In other words, Buddhism assumes, adept Buddhism assumes, that when I look at, sorry Ulrich, When I look at Ulrich or Manfred, my mind is presenting to me a particular image. And Ulrich definitely does have my shirt and my... In fact, we're going to switch later.

[04:48]

Okay. That what I'm seeing of Ulrich is necessary for me to see. But it's only a small percentage of what's happening. That the three-dimensionality which my mind is presenting to me There's a three-dimensionality to every molecule, to every eyelid, to inside your body. None of that I'm perceiving. Not even at the three-dimensional level. I'm only perceiving a very thin image of even your three-dimensionality. And you're not limited to three dimensions. When I'm able to function in a relationship to you, in a greater way than just this three-dimensional image, this is called great function.

[05:58]

And great function is to be able to hold yourself in signless states of mind. That's a rather simple way of expressing it. In other words, how do you stay in activity but remain rooted in big mind? Now bodhisattva practice is called and also old lady practice. I can just see you go back, what did you learn this weekend? I'm a young man and they told me to be an old lady.

[07:09]

I thought I was a young man. Anyway, bodhisattva practice or old lady practice is called white bird in the snow. White bird in the snow means that you take the form of whatever situation you're in. If you're with an old lady, you become an old lady. All old ladies aren't deaf. And when you meet a thief, you become a thief. So khanon or avalokiteshvara practice means that you, and taking the lay precepts also, means that you, the white bird looks like snow but is not snow.

[08:36]

So the precepts allow you, the practice of the Bodhisattva precepts, allow you to enter the world just like everybody else. But because you... But because you... follow the precepts you still are not attached to the snow. So somebody asked yesterday about alcohol and drinking and things like that. Actually bodhisattva practice is to Unless you're an alcoholic. I mean, if you have that possibility of addiction, you don't drink.

[09:50]

I mean, ideally, I would recommend you if you don't drink. But the sense of the Bodhisattva practice is if you're with people and they're drinking, you have a little to drink. But you drink in a way that is not attached to the drinking. And like Socrates in the symposium you stay sober. You know the symposium where each person who gets drunk and they're ranked? Socrates, the philosopher, is the last one. He doesn't get drunk. So the precepts do not delude mind or body of oneself or others. Is not understood to mean you don't have a drink now and then, if you want to.

[11:00]

But that you don't drink to change your state of mind. Or you don't drink to intoxicate yourself. And so you probably never drink alone. You'd only have a drink with other people to sort of join them, but only enough to join them. Or perhaps to encourage them to relax a little. But it does mean you don't sell intoxicants. So if you're a bartender or a liquor store owner, there is some problem with how to follow this precept. But why?

[12:08]

The bottles are all closed. The bottles are all closed. Why should I have a problem with it to sell it? Are you serious? Yeah, it's just a thought. Well, in the States it's even illegal. If you sell somebody alcohol and they go have a car accident, you can be sued. Anyway, there's that precept, and you're not in the armament industry. This was a big thing during the Vietnam War. A lot of scientists became Buddhists and stopped working for the government or for GE and companies that made weapons. But it also means, as Sukhirashi used to say, don't present Buddhism in a way that intoxicates people.

[13:11]

So... I hope I'm not skirting the line here. But you're supposed to present the Buddhism so people have an opportunity to not choose it. You don't present the teaching like you have no choice. And Suzuki Roshi is following the precept there where he says, even though I say, don't compare this with other teachings. In other words, if you're going to practice, you have to treat this teaching as incomparable.

[14:13]

But don't think when I say this, I'm saying it's the best. If I say Buddhism is the best teaching, I'm not following the precepts. Does that make sense? Shall we stop? Oh, you're going to sing or play your violin? Yes, if you want. I would like, yes, very much. I wish I could give birth while you're doing it. One of my limitations. It's always the same with you.

[15:23]

You ask me to play the violin and I didn't play since two months or three months. No excuses. No, no, no. But I do it. It's very strange. Before meeting you, I thought if I didn't play for one month, I shouldn't play. Yeah. But in practice period, you asked me, please play, and I didn't play for three months, and I just did. Yeah, it was okay. We liked it. Let's play. But I did make you something. I didn't make mu, but I made you something. It says, Zazen Mukai, Oldenburg. Looks nice. I will play a piece I have done. All right. You've written? Composed? Okay. And the name is Kommenweg.

[16:23]

Like a wave. Like a wave, okay. ¶¶ ¶¶ I was thinking too, yesterday when we were around the building,

[18:17]

What is it? Humming. Humming. Humming. And it was so nice to hear the voice of everybody together. I wanted to share something. Sure. It's a song, a pygmy song. So it's not a German one. It's not an American one. Pygmy? It's not a Belgian one. It's something else for everybody. Something different for everybody. And for me, pygmies are very deep teachers in music, in how to practice music. Because, for instance, they all sing. All women, all ladies and babies, they are all together when they sing. He is there. And this song is very simple, only one word. But it says, now it's over. with what the day something we finish with something with a behavior or with an emotion or a relation or somebody who died it's now finished and now we are together to to go somewhere we never gone before that's a that's a song

[19:46]

Yes. It's better for us to sing it. And I will ask for three groups because it's two voices, three voices. And maybe the first group will be this one. And I will just sing it. And when you got it, you do and you keep it and I go to the next one. Okay? So this song is... Uddhuvya, Uddhuvya, Uddhuvya, Uddhuvya Uddhurya. [...] Uluja, Uluja, Uluja.

[21:05]

Uluya [...] Uduya [...] And in that, everybody who has something to sing with what he feels, can come and give an example.

[22:35]

Uluja [...] Alleluia! [...] Oh, yeah.

[24:30]

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