I'm very grateful to see each of you and be able to practice with each of you. Again, again practicing. I wasn't even sure I'd be able to would come to Europe this year. I'm grateful I'm here. Yeah, I mean, I guess I come to Europe, but really, in fact, I come to see you. And also, I'm sorry for keeping you waiting a while at the beginning. But maybe the one who's not busy didn't mind.

[01:03]

But also I feel, you know, sometimes I feel trying to practice, teach is entering the tiger's lair. Layered, you know? Layers where a tiger, where an animal lives. Usually a dangerous animal. Yeah, I don't think you'd say a rabbit's lair, but you could say a wolf's lair. But we say a dangerous place is the cave of a lion. Oh. Or we say in Zen, I'm using Zen expressions, the dragon's cave. And these are funny expressions, entering the dragon's cave.

[02:05]

But I feel it when the necessary subject is our worldviews. Because our worldviews are what we live by. Live by, live through. And so you take your life into your hands in the sense when you mess around, study, examine, investigate what you live by. As you take your life into your hands when you enter a tiger's lair, No, I'm sorry to make it sound so dramatic to talk about this simple koan about a guy who's sweeping.

[03:45]

So it's not that this koan is so explicitly about world views. World views are sometimes our fundamental views. Yeah, world views has a sense of cultural, western, asian, etc. Which we do share. But if I say fundamental views, I'm looking at what we each live by through. By the way, Marie-Louise just put Janice Aldag's name on the altar.

[04:58]

And she was the stepmother of Nico. And I think Nico's mother died of cancer in his father's arms. And now his stepmother has died of mad cow disease in his arms. in her husband's arms. Yeah. And no one knows how she could have gotten mad cow's disease. But her mind and brain collapsed in just a few months.

[06:22]

And according to Nico, usually if you have it for some other reason than eating this contaminated meat or something, When it arises from conditions within your body it goes very slowly supposedly. But in this case it was extremely rapid. So this is really entering the dragon's cave. We're lucky we can keep our own mind and body intact. For you sitting way over there, is she speaking loudly enough?

[07:36]

Thanks. Thanks. So today I want to, this afternoon I want to, with a flip chart I think, look at how we can notice and experience our worldview. World views are carried in the details of our life. Performed in our life. And they channel all kinds of views, related views, through the details of our life.

[08:50]

Channel? Yeah, I understand it. I don't have a German word. Kanalysieren. Kanalysieren. Danke, Sensei. And now we lost track. Channel. Kanalysieren. But the worldviews get channeled in thoughts. Once you are acting in the details of your life, those details channel more other worldviews into your activity. Yeah. Yeah, so... I've been talking implicitly since I started practicing and started teaching about worldviews. But it's been more embedded in what I said. And not always explicit. and not always explicitly.

[10:08]

But recently I've decided that I need to make it more explicit. And I think that we can't really get this koan unless we get the worldviews behind it. if we don't know the views that are behind it. And the last thing I said about a week ago in Rastenberg was the phrase, the practice phrase that I suggested, which is just now originating. I said, if anybody has something good, because they've spoken about it a week, right?

[11:35]

Well, that was a long time ago. It was literally the last thing I said. But I mean, we do have to find a better way to say it in German than that. If we're going to, if it's going to be present in a mantra-like way. No. At each moment. And the word origin in English, the etymology means to appear. Origin in its etymology isn't about beginnings. It's about becoming visible. It's not about a beginning, it's about a... It's not about a prior beginning, it's about just coming into visibility.

[12:38]

Okay, now, if at each moment of perception, of sensing, of thinking, Wenn in jedem Moment der Wahrnehmung, des Empfindens, des Spürens, you add the phrase or the attitude or the view, diesen Satz, diese Haltung oder die Sichtweise hinzufügst, just now originating, gerade jetzt entstehend. Now I've said in the past you could work with just now arriving. Yes, this is all the same territory. But just now originating is actually more dramatic and consequential. ist dramatischer und hat größere Konsequenzen.

[13:48]

Okay. Now, just that you practice with a phrase like this, alleine, dass ihr mit so einem Satz praktiziert, or that you can practice with a phrase like this, oder dass es möglich ist, dass man mit so einem Satz praktiziert, in other words, if you have the ability to bring your attention to a phrase like this, In other words, that you have the ability to direct your attention to such a sentence. This alone is already very advanced practice. And if you're able to not only bring your attention to a phrase, but you're able to allow yourself to notice the world through repeated appearance,

[14:54]

this is already, again, pretty developed practice. Okay. Now, so I'd like to give you some simple Zazen instructions. Okay. And, you know, a way I've never explained it exactly before. I'd like you, when you do sit, to find your posture through bringing attention into your body. almost as if you were pouring attention like an elixir of some kind, a liquid of some kind pouring it into the body extending it within the body

[16:22]

Until you feel the tension, you can let the tension lift your spine. Let attention extend into your legs and into your fingers and so forth. Into the tips of your ears. Now, already this to... Imagine doing this with effectiveness. Is already again If you can do it effectively, root it in another worldview than our usual world. Because it assumes that continuity is not continuous.

[17:37]

Denn es geht davon aus, dass die Kontinuität nicht kontinuierlich ist. You know, I can make these distinctions in English of similar words. It must be hard to do in Deutsch. Well, I'm glad. Because continuity is not continuous. Because continuity in a dharmic world is the repetition of originating. There's a repetition which is never repetitive. A repetition which is always newness. There's this very unusual chef, cook in Spain. I think his name is Ferran Adria. Es gibt einen ganz ungewöhnlichen Koch in Spanien und ich glaube, sein Name ist Farhan Adria.

[19:10]

I don't know if he's really making food. Und ich weiß nicht, ob er wirklich Essen macht, zubereitet. He's creating a kind of art form of taste. Er schafft eher eine Kunstform des Geschmacks. But I think that what he's doing we can understand. If you bring two ingredients together, they always make a third. So every two ingredients is three ingredients. And if you put them together in one sequence or in one quantity, it makes a different third than if you put them together in different quantities. So two ingredients don't always make the same third ingredient. So tun eben zwei Zutaten nicht immer die gleiche dritte entstehen lassen.

[20:24]

And the third ingredient is something new. Und diese dritte Zutat ist etwas Neues. Okay. So we can take the contemporary word emergence. Something emerges that wasn't there before. And if you add three or four ingredients, you've got something that either collapses, most food is like that, or the precision of the taste comes out. So this is exactly what Buddhism means by interdependence. And now we luckily have the word from Buddhism. the emphasis on the word from chaos theory and so forth.

[21:29]

Of emergence. So we can say interdependent emergence. There's always a third. There's always newness, uniqueness. So we could have maybe inter-emergence. No. I think this has to kind of percolate. Percolate? Like a coffee machine. Yeah. Also, ich glaube, das muss so noch ein bisschen versickern. Incubate. Gestate.

[22:31]

Wie heißt es? Brutkasten. Ausbrüten. Ja. Gestate. Gebären. Nein, das heißt auch abbrüten, oder? Gestate. Das ist schwanger sein. Okay, whatever you say. Okay. What is gestate? Gestate. Gestate is... It's a developmental period. When, like the embryo, gestates of a particular period, and then it is born. Incubate is over a period of time. Gestate is not important. In a pre-born phase, it's a development. But these words are useful because they describe a kind of dynamic interrelationship that's always changing. You can't capture it at any one moment. There's no synthesis because it's always changing. Okay, so now in this koan, what's the structure of this koan?

[23:51]

Part of the subject of this koan is the structure of the koan. And I think we ought to study, observe at least the structure of the koan. Also wir sollten zumindest diese Struktur beobachten oder erkennen und studieren. Also die Struktur als erstes einmal ist es begegnen und sprechen. Und das ist was wir hier tun. And that's what, again, lineage is. Now, some scholars get all involved with whether the lineage is real or it's mythological. It's unimportant. The important aspect is that the teaching and understanding depends on successive minds.

[24:55]

Yeah, and we're an example of successive minds or simultaneous minds. We say you should always... A disciple surpasses his teacher by half. This doesn't mean that you understand things 50% better than your teacher. Or you understand 50% more koans or something like that. It means something like The teaching is 200%.

[26:11]

The possibility is 200%. 100% is the basic teaching we've inherited. And then there's your contemporary situation, which could be another 100%. But you bring in, you as the disciple, as much as possible have realized your teacher's teaching 100%. But half means you bring in 50% or you bring in your own experience, your own generation. But this half means that you bring in your own situation, your own generation.

[27:22]

So, all right, so I understood, practiced, realized Suki Roshi's teaching as close to my 100% as I could. Of course it's not exactly his 100%. But it's my 100%. And what I add to it is trying to press this in the paradigms of the West. And the paradigms of the West transform the teaching. But it's also the entry of each of you practitioners. Okay, so what do we have?

[28:27]

We have Daowu and Yunyan. They're in the same generation. But Daowu is sort of more experienced, older, more developed. Da Wu is more experienced, older, maybe a little more advanced. And Yun Yang studied with Bai Zhang, the disciple of Matsu, I mean, this is big time, you know, for 20 years. So Yun Yang studied with Bai Zhang... I mean, this is really in the tiger's cave. This is really at the originating of Zen Buddhism.

[29:32]

So he was lucky enough to study with Matsu, who is probably the most famous of all Zen masters. Did he study with Matsu? Yes. Matsu was probably the most famous of all Zen masters. And Bai Zhang was his outstanding disciple. And poor Yunyang studied with him 20 years and still didn't get it. 20 years. This really is a lifetime project, this practice. So then he studied under Yao Shan. He studied under a lot of teachers, but ended up finally with Yao Shan. So you have Baizhang and Yao Shan in the same generation. Yeah, and then you have Yunyang and Daowu in the same generation.

[30:46]

And there's a kind of peer review going on here. And then Yunyang's disciple is Dongshan Lianzhi. And these are guys' names we're chanting in the morning service. Yeah. And Dongshan is the name of our lineage, the Dongshan lineage. So this is... A situation, a dyadic and dialectic situation. Dyadic is a word which means two things which are together simultaneously, two vectors, two elements. And dialectic means a kind of back and forth dialogue. So that's what the structure of this koan is.

[31:47]

Das ist also die Struktur dieses Koans. And even later it says, two adepts. Später spricht es von zwei adepten. And then we have the double moon. Der doppelte Mond. So part of the structure of this koan is, what is this relationship between one and many? Enlightenment and delusion. Studying with Bajang 20 years and not getting it. Is this about criticism or wasted time? Yeah. You know, years ago, speaking with Thich Nhat Hanh, he mentioned to me that, in effect, he said, my first enlightenment experience was with this koan when it was given to me by my teacher when he was a kind of late teenager.

[33:19]

So I can ask then, what is the difference between, maybe he's written this in a book, I don't know. Maybe in a book he wouldn't have said it was an enlightenment experience. Maybe in the context of speaking to me, he would say it. Or maybe in the context of a personal context, not a written context, he would say it to anyone. So what's the difference between reading about this stuff We're having us together talk about it.

[34:22]

We're speaking about it in Doksang. What is this process of successive minds? So that's the basic subject of this koan. What is the process of successive minds? What is the process of us coming to a mutual understanding in the tiger's lair? Okay, well, we probably should continue, right? Thank you very much.

[35:31]

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