And then maybe you get quick at it. Or you can have this feeling at this kind of way of being. When you're not being bothered or something. But you lose it as soon as you're active or something. But gradually it's like a presence behind what you're doing. And finally it's simultaneously arising, it's co-arising. And you develop the ability to see both at once, without it interfering. And that's exactly what it means here. Where it says... I'll forget about it.

[01:19]

Yeah, where it says, like, entering the concentration in the ear faculty, Emerging from the concentration in the ear, the mind undisturbed. It means you can go back and forth without disturbing your mind. You can still function. I'm not afraid of all this stuff. This is a different sutra than the one I've been teaching you, but it's the one that happened to be with me. This is also a sutra central to Zen practice. So this kind of... practice here, you know, in the gym of the mind, is not only creates the conditions for wholeness, it also creates the conditions for

[02:33]

for non-dual concentration. And non-dual concentration, the world known through non-dual dual concentration produces what's called Buddha knowledge, not human knowledge. It's also called non-mind. Anyway, I mention this just to say that things have been thought about a little bit and people tried to work it out. And when you have... You know, in Tibetan Buddhism, Dzogchen, which is very similar to Zen, they have a term Rigpa, which means presence. And this presence, when you have a... this presence is non-dual presence, or the field of awareness.

[03:52]

And as the field arises from an object of perception, so there's a kind of movement between the object of perception and this presence. And then the movement into an object. So really this practice is a kind of pulse. You're always close to it, but it's not something you... I really enjoyed you.

[04:54]

Thank you for letting me tell you these things. It's actually quite difficult to try to talk about this. As I mentioned at the end last time, I've never taught this before. It was my very earliest practice, actually, a developed practice when I first started. But for some reason I couldn't tell you why. I've never taught it before. And I appreciate your creating the Buddha field which allowed me to do this. I really appreciate that you created this Buddha field that allowed me to learn this. This Buddha field in Dharma City here.

[06:05]

This Buddha field here in Darmstadt. Darmstadt. Sounds like a good German name, Darmstadt. Yeah, I see a street sign. Out in the countryside it says Darmstadt, 5 km. You can go to the Seehoff Hotel there. Seehoff. Seehoff. Seehoff. Anyway, I would like us to take a break now. And I'd like to do a little close to what we did yesterday. I'd like you to take the first 10 minutes or so as a break. And then 15 minutes or 20 minutes, just entirely different groups, but about the same size. I'd just like you to talk with each other. It's not always like that. Maybe I'll start talking fast. And we won't make any report to all of us on it.

[07:34]

This is for you, not for me. So I'd just like you to... Because this is so important that this be in us and around us, not just between you and me. So let's take ten minutes or so break and then be together, chat together, and then we'll do something to end. So let's take a 10-minute break, then we will sit together and chat a little. We've lost somebody. I added something here. The five skandhas and the eight vijñaya

[08:36]

are the manifest form, our manifest form in the world. And they represent the Nirmanakaya Buddha. That means like the historical Buddha. Okay. And that's the temporal dimension of the world. That's your world. And that's form. And wholeness is the Sambhogakaya Buddha. And Sambhogakaya Buddha means when you're in the midst of zazen, let's keep it simple, and you begin to perceive things with a kind of totality, And through awareness and not consciousness. And you begin to feel bliss or joy arising in your body.

[09:51]

That's called the Sambhogakaya body. That body will actually feel about the world differently and make different decisions than the usual body. And you realize that body more and more and it doesn't have a particular form And I think in Christianity it corresponds roughly to the glorified body of Christ. This statue represents a Sambhogakaya body because it has jewels and clothes hung around its chakras and so forth. So the samsara body is something, if you practice meditation, you will feel occasionally and perhaps more and more.

[11:14]

And that's considered the essential body. And then Dharmakaya is to experience everything as emptiness or as space. And sometimes in Zazen you won't feel just bliss, you'll just feel your body boundaries disappear, you'll feel yourself boundaryless, extending into space. And that's a taste of Dharmakaya. And that's the spatial dimension of this world. And that, okay. Now, so these three correspond to form, form as the nirvana kaya. and wholeness as Sambhogakaya, and emptiness as Dharmakaya.

[12:28]

Now, why I presented this is because this state here of the repository of all your impressions isn't limited to inside you. It's always arising from the outside too. And when you begin to live in the outside world as a movement of an embryo, we call it the embryo, or the womb. And Tathagatagarbha here literally means womb of thusness. So when you begin to allow your alaya vishnaya to float in the world, In such a world that every situation you're in has a fertility to it, that sense of the world as womb is understanding the world as constantly possibly producing a Buddha.

[13:45]

Or producing enlightenment. And this situation can produce enlightenment. And if it does in some way for one person, then they realize the womb of this situation. Now, when you're in your Sambhogakaya body, you more likely see the world in terms of Tathagatagarbha. And when you realize the repository consciousness, you more likely realize the Tathagatagarbha. Or to put it another way, when you let, when you Realize something through naming and you let go of the naming. Then you realize the appearance and you let go of the appearance.

[15:04]

Those stages make possible discrimination appearing and floating and you realize the associations and you let it go. And then that creates the possibility of realizing wholeness that was the direction of that. And as you do that, joy begins to arise. So each of these dharmas creates the conditions for the next. And in suchness, we say, these don't arise anymore. And what happens is you have an affective state of joy arises. That's technically what's meant by Bodhisattva. But all your practice is bodhisattva practice and sometimes you'll feel this joy.

[16:21]

The more you can kind of produce yourself out of this joy rather than out of some other personal history The more you're actually coming close to, not just in a fantasy, but actually coming close to what is meant by bodhisattva. And so this world of the five skandhas, this world is your world. This is the way we exist in this world. When you begin to see that in the larger sense, that's the way this world exists. And when you begin to see it as the Dharmadhatu, it's all worlds. It's all possibilities.

[17:34]

So this wholeness is a stage of synthesis. So there's usual perception and then there's perception in terms of darkness. Then there's the perception in terms of synthesis or mandala or wholeness. And then there's the letting go of both of those, both letting go of dharmas and letting go of wholeness and synthesis. And that's emptiness. And that's exactly what the Heart Sutra is teaching. which we chant all the time, not knowing what it's about.

[18:37]

So those of you who are working on the Heart Sutra in the translation, you can see why all these things are listed, five this, the eight that. It says, okay, there they are, now throw them away. Hmm. And you don't have to know all this stuff. If you just know enough in your zazen, pay attention to this joy that arises. This joy that arises for no reason. And don't try to attain anything. If you just practice with that much, you can realize all of Buddhism.

[19:39]

But before anyone could teach that and be sure that it's that simple, They came to that simplicity through understanding this. They couldn't have had the sureness of so much simplicity without putting it all together and saying, ah, yes, it really is this simple. And when you can begin to see, live in this kind of simplicity on each moment, letting go in the totality of every moment, you've created a Buddha field. And you're living in Dharma City.

[20:42]

Because a Buddha field means Dharma City or Buddha field has the same kind of meaning.

[20:50]

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