I hope these articulations are articulating. In other words, this koan and what I've been saying too, much of it is about articulating our experience. In other words, this koan and much of what I have said, it is about articulating our experience. The one who is not busy is an articulation. And once we articulate it in this way, which comes from this koan, And as wisdom literature, it's a brilliant, I think, brilliant example of colon literature.

[01:01]

Because here, as we discussed, there's the complexity of all of this 2,500-year-old tradition in this koan. And yet we can enter it through this simple phrase. We get a sense of this phrase, the one who is not busy. And then we can begin to notice that within our experience, that's one of the forms our experience can take.

[02:03]

And if you've been a Zazen practitioner, you begin to... your body has been catching the feeling of this for all the time, each time you sit. And I guess the Winter Olympics is starting now, and so Korea and South Korea and North Korea can be nice to each other. The role of sports in people's identity is quite fascinating. National and personal and urban and so forth. Yeah.

[03:23]

In America, if you move from Cincinnati to Los Angeles, you have a real crisis of which team you're going to, you know, root for. I mean, it's a real crisis for people. They don't admit, I'm from Cincinnati. Yeah. But when I see these ski jumpers going off into the air and leaning forward on their skis, With trees rushing by and the ground appearing way out there somewhere. Believe me, I've never done this. But I feel they're doing something like the one who is not busy is in the midst of that.

[04:29]

And they physically learn how to hold that. And also in American football, which is kind of a gruesome game, but if you grew up with it, there's something nice about it. And, you know, when I was with Marie Louise the other day in Salida in the River Cafe or something like that, along a little river, Like many restaurants and sort of, I don't know what kind of restaurants, but restaurants, lots of restaurants where people have beer.

[05:33]

Yeah, maybe that's what it is. There's lots of television sets with endless football games going on. I found that my eye would get caught by the game. Not because I knew what the teams were or what the game was or what the score was. It would just get caught by the patterns because I know what's going on. I could see what was going on instantly. This is part of what I meant when I said getting traction, some traction and immediacy. And this is also part of what I meant when I talk about it as a friction.

[06:53]

Is there a different word for traction? Traction might be a car. But I need the German word. What is it when the tire is on the road? Traction. Snow tires. Traction. [...] So, you know, I could... I just see all these people running around, and I know what they're doing when they're running around, and so it catches my eye. Now, if it was European football, football, soccer... she would be unable to not look at the screen. You want to argue?

[07:55]

Yeah. It's the one who's not busy here somewhere. In America, she'll get up at three in the morning or something to watch some football game in Dortmund. Isn't it true? Yeah, but it's not meant to be public. Well, it's a relatively harmless addiction. Well, when I first... I've never seen you blush before. Oh, yes, you have. Every time you tell these stories, you blush. But, I mean, now I actually know something about football with my many coaches who help me. But certainly, if I was, when I first started living part-time in Germany,

[09:00]

Europe halftime. A game of football on television wouldn't catch my eye at all because I didn't know what was going on, these guys running around. Yeah. I just noticed they're nice-looking, normal-looking men, not like American football players. So my point here is, if there's one, If you know something about the sensorial immediacy, what I call actually the field of transactional immediacy, What do you mean by transactional?

[10:43]

A transaction. Like you buy something, you pay for it, there's a transaction going on. If you say so. Okay, so this is one of these articulations. And if you have a feeling for the transactional immediacy, the sensorial field of interactions, Yeah.

[11:43]

You begin to get some traction in this transactional immediacy because you have a feel for what's going on. So there's some point in beginning to understand feel this immediacy as a sensorial activity. And, you know, I really do not, I feel, have always felt uncomfortable calling myself or anyone else a human being. Because it immediately separates me from what isn't a human being, the non-human. And in the conception of the world of Buddhism, we're in a transactional immediacy which is things and people and so forth.

[13:03]

The whole thing is an interaction, and you can't separate one out. This is human, and that's not human. So when I think of myself, if I have to think of myself, which is tiresome, I call myself a mutual being. Und wenn ich über mich selbst etwas denke, und wenn ich über mich selbst etwas denken muss, weil es auch ermüdend ist, dann nenne ich mich eher ein Miteinanderseindes. There's a mutuality in beingness. Es gibt ein Miteinander im Sein. And so right now I feel a mutuality here with Paul and Holger.

[14:07]

Are you two trying to look alike? That's true, they do look alike. Look at that. They're brothers. Yeah, they're siblings with sharing the same breath. So I'm a mutual being, but the mutuality includes, you know, everything. That was a good translation. I have to keep track of her. That's one of the things I can understand that she translates. The rest I'm... One of the brilliant and really kind of hard to understand things about American football

[15:16]

You think I'm finished with this topic? Is when the receiver, the wide receiver, is running out somewhere far out in the field. And the quarterback, who's only one-fourth back, a quarterback. He throws the ball. Right. And this guy's running, and he's surrounded by the enemy, the other player, the other team. And they could all jump up and catch the ball. It's right there, just above them. But only the wide receiver jumps up and one hand pulls it down out of the air when all the others could have too. Aber nur dieser Wide Receiver, weiß nicht wie der auf Deutsch heißt, nur der, also der eigene Feldspieler, der springt hoch und der holt den Ball mit einer Hand aus der Luft und fängt ihn.

[16:40]

Und all die anderen nicht, weil die es ja auch hätten tun können. Aber da findet ganz eindeutig irgendeine Art des Miteinanderseins zwischen dem Quarterback und dem Wide Receiver statt. Yeah. Well, the receiver. Yeah. No, no. Oh, you're okay? Everything's fine? Everything's fine. You just keep going, yeah. Thanks a lot. The translator gave me permission, so I'll go on. So there's some kind of one who is not busy or some kind of stillness that the... Before... I mean they have some idea they're gonna throw it to some part of the field of course but still there's a feeling it just at the right moment you go up and you take it down out of the air Now in the Quran, it also says,

[17:42]

something like when there's putting down and upholding who could do this but oneself not quite the wording but then there's a phrase which says when there's killing and reviving who can do this but oneself This is one of those investigatory articulations. No one but you can decide to to put some things down and uphold others. So if you uphold the one who is not busy and ignore other things or you here we have subjective and objective both gone

[19:15]

Now nobody but you can do this. You can feel subjectivity and objectivity in what you're doing. You can withdraw subjectivity and withdraw objectivity. And niemand außer dir kann das tun. Du kannst Subjektivität und Objektivität zurückziehen. So you could use as a turning word phrase something like subjectivity and objectivity you can feel and then say to yourself, both gone. Both gone. Use the phrase to take away subjectivity and objectivity. So a colon like this is designed to give us these potential articulations which we can use to re-articulate our life. And then it says, when there's killing and reviving, bringing back to life, perhaps killing an old view and bringing into life a new view, which then you use through repetitive investigation.

[20:55]

And here you can see also the conflation of nirvana and enlightenment. No eyes, no ears, no... Nirvana. killing the sensorial senses, which is also enlightenment. So nirvana has come to be commonly used for he entered nirvana, meaning he died. Or she died. But an enlightenment is a kind of... not only killing your deluded views... completely releasing them, but deeply it's also recognizing, as I tried to say this morning, the world that's going to exist, that doesn't exist within our eyes, ears, nose, etc., which is always existing, a kind of allness.

[22:44]

Does anyone have a copy of the book here? To show you roughly? In English, I hope. Excuse me for bragging a little bit. I designed this book. Yeah, and had it translated and published and so forth. Oh, your notes are very interesting. Yeah. Boy, if I can even read this without my glasses, this is amazing. It's fine, don't... Oh, it's... That's... Okay, fine. Lightning.

[23:47]

Yeah, lightning. You're so kind. Okay. That does help, actually. Borrowing temporarily. Yunyan comprehends the gateway. Realizing the function as is appropriate. Daowu then rests. So this is Tiandang, one of the commentator and compilers. And who did the verses. And it's the narrative, those two lines are the narrative of the whole koan. Borrowing temporarily is using an articulation to transform your experience.

[24:52]

And it's a temporary borrowing because nothing actually exists. Things exist outside our senses, but in our experience, things are just in our senses and they exist. That's only a sensorial, not a reality existence. It's not a reality, but what did you say? It's a temporary accommodation. I didn't say that, but I'll say that now. Das ist eine vorübergehende Anpassung und aber keine Realität. Okay.

[25:59]

So our whole life is we're borrowing it temporarily. Ganzes Leben ist so, wir borgen das vorübergehend. Yeah. And doing this, Jungian comprehends the gateway. So we borrow transactional immediacy. And we begin to feel our mutual beingness in this transactional immediacy. Or we borrow the one who is not busy. We're borrowing our subjectivity, we're borrowing our objectivity, and we're getting in debt. But then we also borrow the one who is not busy.

[27:13]

And we know it's a temporary borrowing, it's an imaginal space. But we have a physical feeling for it, like the skier or the wide receiver. And for a moment, it's a gateway. So suddenly, this borrowed image of the one who is not busy rooted in the experience of ingrained embodied experience of stillness What is it ingrained in? Embodied and physically ingrained in you. Yeah, and then, for a moment, it's a gateway.

[28:30]

And Dao, Wu, and Yunyan feel each other, and they create this interaction, and they're blah, blah, blah, but they're feeling each other. And then Da Wu, being a little smart older brother, says, fooling around, but also testing him, says, aha, then there's some underlying reality that's unmoving in which all of this is embedded. There's some double moon. There's some ground being that's outside of being. And... And Yunian knows he's borrowing temporarily.

[29:44]

And he says to Da Wu with his broom, Da Wu, what the hell do you think this is? Do you think he said that? Maybe so. Yeah. And then... realizing the function as is appropriate. It's just a way of functioning that's appropriate at that moment. So Dawu now realizes, oh yeah, he's got it. He's really got it. it's just an appropriate function he's borrowed and then it says Dawu then rests and then that means Dawu then himself took advantage of his experience to rest in somatic stillness

[31:05]

Thank you. Is that crystal clear? Thank you very much, Susanna. I needed that. Okay, now I just talked away. I wasn't planning to say anything. But what appropriate articulations have you discovered in this koan that you can make use of? You told me the four physical, the four postures of Zazen were useful articulations for you. Could you say something about that for not more than 20 seconds?

[32:09]

I mean, a little while. Yeah. No. You don't have to translate. Well, yes, I do. Oh, okay. Yeah, there's six people. Oh, yes. I'm not the only stupid one. Well, just that the four postures, the way Roshi presented them, have opened the gestural space of the koan for me. And to see how, zu sehen wie in diesen Gesten, die ich für mich eben auch körperlich nachvollziehe, mit dem Fegen, dann frage ich mich, wie fege ich nicht geschäftig seind, wie fühlt sich das an?

[33:17]

Und dann den Besen so zu halten, wie in diesen Gesten And then just to see how going through the gestures of the koan sweeping and seeing what does it feel like to sweep without being busy. What kind of pace is that? What's the feel of it? or to hold up the broom like this. How does this gesture, in my own reflection of gestural feel, how does that, how is the feeling of zazen present in them? But above all, I found that this attitude of the imaginary, imaginal, I still find it a bit difficult in German, but this imagination, the imagined attitude is for me... ganz integratives ein integrierendes Konzept geworden. But mostly what I've found through your articulation is that the concept of imaginal posture has become an integrative concept for me.

[34:30]

An integrating concept. An integrating concept for me. Und das ist vielleicht das einzige, was ich dazu sage, in dem was da für mich zusammenkommt, ist die körperliche Haltung, And in the dialogue with my inner image, which works within me, from an ideal posture, which informs me, this ideal posture informs my actual, my physiological posture. So maybe the only thing I say about it at this point is that I found the imaginal posture, what's coming together there for me is the ideal, my inner image, of an ideal posture and the feel of it, which I can hold independent of my actual posture and how that informs my actual physiology, this informative transaction that's happening there.

[35:49]

And that it's in this concept of just to know that there's a concept like imaginal posture makes it possible to then work with mental postures, physiological postures, and have them be informed by an ideal posture. And that's been a powerful tool for me. Well done. Arigato. You know, I apologize for sitting up here on this platform, because as a mutual and mutable being, I'd rather just... But then I can't see you, I can't feel you. So anyway, I feel a little weird being up here, you know. David, can you perhaps say something to us, for us? Yes. Please, good. You're one of the newbies, fairly new. In general? I don't know.

[36:58]

That's up to you. Who's going to kill and revive here? In German or in English? She'll translate. I can translate, yes. I don't think I can give you as articulate things as Nicole. I don't think I can articulate as clearly as Nicole. No comparisons. She'll improve whatever you say. What stuck with me from the koan actually started with your speaking about the coughing thing with your brother.

[38:03]

Yeah. And that's a similar kind of attitude that I can't find in my everyday life. And that's something that only recently I've been able to find through zazen practice in my daily life. And that's like a mental posture to observe the one who's not busy. But for me it was extraordinary that once or twice in situations where I had clearly acted according to a certain pattern, I suddenly saw the possibility to act differently. But what was significant for me was to see that I've noticed when in certain situations, when according to my usual pattern, I clearly would have acted a certain way and now suddenly found myself acting a different way.

[39:28]

Und das verändert nicht nur die Situation, es kann unter Umständen den ganzen Tag verändern. And that does not only change the particular situation, but it can, under certain conditions, change the whole day. Mm-hmm. Ich fand das unheimlich interessant für mich selbst, und ich habe da einmal diese Macht für mich gespürt, die auch so einen Satz wie, sind wir diese nicht geschäftigen, haben kann. And I found that extremely interesting and felt the power for the first time, maybe felt the real power that a sentence or a phrase like the one who's not busy, that it can have, that such a phrase can have. It's totally amazing. This is total erstaundisch. So you're borrowing temporarily these articulations and making use of them.

[40:30]

As the colon tells us to do. Thank you. Did I interrupt you? Were you about to say something else? That's enough? Okay, good. Thank you very much. Yes? Hi, I haven't seen you for a while. I had about 15 years ago, I had a theoretic access to Buddhism, only theoretical. And there I read a 300-page book about the Korean Rinzai, a Korean master. And at the time I read a 300-page book on Korean Rinzai written by a Korean Rinzai master.

[41:31]

Okay. And you said in the koan that the moment he turns the bowl around, that's Rinzai, and subject and object are released. And then at that moment I thought, well, then I didn't need to read the book because the book didn't say more than that either. And that way I could have started practicing earlier. There's some advantage to practice with an actual teacher. If I qualify. And through your lecturing about the koan, what became clearer to me again is, what is the point of our practice?

[42:37]

Ich habe es so verstanden, wir suchen einen Zugang zur sinnlosen Wirklichkeit. What I understood is that we are seeking access to a meaningless reality. Exactly. Und das ist deswegen so schwierig, weil wir eigentlich nur einen Zugang durch Sinne haben. Ach, sinnlos meinst du ohne senses oder ohne meaning? Senseless eigentlich. Okay, not meaningless reality, but senseless, without senses. All right, that too. And it's so difficult because we usually only have access through the senses. Mm-hmm. And everything we develop together here is the attempt to get access to it, which we can get into reality, which is not shaped by our perception and our senses, although we can actually only recognize it through perception and senses.

[43:54]

And what we're trying to do here is find approaches to how we can have an access to reality that's not coined or formed by the senses, although we can only perceive through the senses. So to perceive reality that is not shaped through our perception. Yeah, and that's the challenge of the Alaya-Vijjana and Yogacara teaching. And that is also the challenge of the Alaya Vijnana and Yogacara teachings. Sometimes it is important to get the first answer, because then you can bring the later individualities together better. And that's why it was so helpful for me to connect with the root. The root. Entschuldigung, ich habe den ersten Satz.

[44:58]

Kannst du nur den ersten Satz gerade noch mal sagen? Das ist ja eigentlich das Grundproblem oder die Grundfrage. In a way, this is a basic question. Und für mich ist es manchmal wichtig, wieder die basic question überhaupt zu beantworten, damit ich mich dann in den anderen Dingen weiterentwickeln kann und sie verorten kann. And sometimes it's important for me to remind myself and to feel or answer, respond to the basic question again, so that I can then relocate myself in all the details and all the other things. Borrowing the basic question temporarily. Okay. Okay. And does the architect and designer, co-designer would mean, the architect of our fine Zendo have anything to say? Jonas? He did quite well. appeared quite strikingly in this koan.

[46:15]

Is the deep intimacy between the two protagonists. The commentary starts just like Yun Yang and Dao Wu, after they gave two other names. And in the comment it starts with Yunyan and Dawu, and then there were two other names that I don't know anymore. Ten generations later, I looked them up. And what that represents for me is that this happens in every generation, or hopefully happens. And basically this intimacy that makes practice possible. Mutual trust.

[47:17]

Well, this place, this physical object of these three buildings, Which you have significantly helped design. and you did all the real drawings and measurements, is a transactional immediacy. In other words, if we borrow a phrase like the one who is not busy, In other words, if we use or borrow a sentence like the one that is not valid, to transform or to articulate our trans...

[48:21]

forming immediacy or transactional immediacy with another person or persons. This whole center of three buildings and paths and gardens is a transactional immediacy. And just as the transmission practice includes passing the eating bowls and a staff and robes and things, Those objects are code for passing the world. And passing a center like this.

[49:29]

No, I sometimes, you know, Crestone Mountain Zen Center is at about 8,000 or 800, 600 feet. What's that in 2,400 meters. 2,400 meters. Yeah, she calculated that just now. And there's about, I don't know, 10, I don't know, I say a different number all the time, 10 Tibetan Buddhist groups there and Theravadan groups and so forth. I say 18 usually. Well, okay, you say 18. You say 10, okay. Some of them are more real than others. Yeah. And when I go to most of the others, there's belief elements. I just visited one recently with a friend who practices there and goes on three-month retreats there.

[50:46]

And it's got a fantastic location, about 1,500 feet higher than ours. And it's got various buildings. And statues. And each statue is a certain mantras go with that statue and certain visualization practices and then you believe that something will happen if you do these things. And that's a transactional immediacy. It's transformational space that assumes the potentiality of enlightenment. But the transactional practice space is made from these statues and the mantras that go with it and visualizations.

[52:12]

And to give you a feeling for the overall vision of Zen practice, Strictly speaking, there's no beliefs. And we have these statues and so forth. And I can tell you the provenance of this one Indian man who was a Hindu and blah, blah, blah. But yeah, it's just a statue. Doesn't require any belief. I'm not saying it shouldn't, but in Zen it doesn't. It's just there and you can make use of it as you wish. And different statues, depending on their provenance, have a different power.

[53:27]

It's not just that they represent a certain figure. They have to have some power in them, their age or use or something. So again, as I said earlier, ordinary mind is the way. But ordinary, ordinary, The woven mind, that's the word in English. Ordinary means to weave. Is the weaving of transactional immediacy. It's if you can locate yourself in immediacy, this immediacy begins to talk to you, and we can call it the way.

[54:53]

So Zenki Roshi, Christian Dillow, gave a talk at Crestone just before I left. And he said he was jogging. And he was jogging along the former railroad road when it was a mining town. There's no town, but there was a mine. And then he was jogging up this long hill to the stupa. There was two Tibetan stupas in town. There's no town, but there are two Tibetans.

[55:58]

And he had a lot to do. The woman who for some years now, who's really good at accounting and office management and was a financial advisor professionally, left with a boyfriend. Both boyfriends. So Christian's the only one who knows accounting well enough, other than Nicole, and she's here. So, thank you for being here. So, he's running and he's thinking, God, I've got so much to do and Lisa's not here anymore and so forth.

[57:04]

And he's going up the hill. And he's thinking of turning back. And it's the long way up the hill. He didn't get much sleep the night before. But suddenly he transforms each step of running into the one who's not busy. And everything he has to do disappears. And he has no location except each step which begins to feel busy. for him was quite blissful. He was nowhere, but he was completely happy being nowhere in the immediacy of each stepping of running. Er war nirgendwo, an keinem bestimmten Ort, aber er war sehr zufrieden, nirgendwo zu sein, außer lokalisiert durch jeden Schritt des Laufens.

[58:19]

Now this is a classic example, iconic example of Zen practice. Und das ist ein klassisches Beispiel, ein sinnbildlich-ikonografisches Beispiel für die Zen-Praxis. If we don't look for a realization and transformation in some kind of special practice or belief, Wir suchen nicht nach der Verwirklichung in einer bestimmten oder speziellen besonderen Praxis oder einem besonderen Glauben. Sondern wir versuchen das in unserer gewöhnlichen Aktivität zu spüren. Es ist die gewöhnliche Aktivität, die der Weg ist. Can be the way and be the presence through stillness of a kind of realisational nature. Realisational stillness. Yeah.

[59:42]

And so the invention of Chinese Zen, the primary invention of Chinese Zen, was the Sangha as the transformational, transactional immediacy. The place I went up the mountain above Crestone Center really has no sangha. They have these things they do, but they don't have a sangha. And the first thing a Zen place does is create a Sangha and build a place for the Sangha, like our Zendo. Und das erste, was in der Zen-Praxis getan wird, ist eine Sangha zu schaffen und einen Platz für die Sangha zu bauen, so wie unseren Sendo.

[60:54]

Because it's within the Sangha and our transactional immediacy with each other, our mutual beingness. Weil es in der Sangha stattfindet und in unserem gemeinsamen Sein im Austausch. In which we might catch the ball of enlightenment. Or we might find ourselves in this shared mutuality of the one who is not busy. And I apologize again for talking so much. Ten minutes late for evening repast. But I'm finding that with these less, not so many days, to actually look at the touch and feel of this koan takes more attention and talking than I like.

[62:03]

And when you study a koan like this, it's important to look for the articulations which you can practice and investigate through repetition. Thank you for your patience.

[62:38]

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