so I know I've mentioned this before. This is after seshin. I've mentioned this story before this so this is after seshin, and on Sunday, we always have the post sechen Breakfast at 10 here at the center. So after seven days of intense concentration and working, we get the sleep, and then in the morning, everyone comes to have breakfast. And I've mentioned this before. You know, it's one of my favorite all time, favorite times, even though I have to get up earlier to get into the kitchen, to manage the kitchen, I love being in the kitchen right after seshin. And the reason being is that after seven days of this intense concentration, people are just flowing. It's just kind of like a beehive. Yes, people are talking and laughing. Try and cut down on that on a little bit, but there's just no people are whether they're aware of it or not. They're not encumbered by thought so much, if at all, after it's a sheen. And so everything just moves and flows, even though we're like, eight, 910, 11 people in the kitchen, there's just, there's hardly any friction, just like it's, yeah, it's just like bees and a beehive, you know, or just moving around, flowing. And so it occurred to me that that's what I'd like to talk about for this one, which is concentration and mindfulness, and that balance between the two, because that basically after sesshin in that crammed kitchen, there's the Mindfulness is just everyone is just kind of moving around flow. So that's one example of it. Another example of it is athletes. Really have athletes on top of the game. I think of downhill skiing. Long, long time ago, I always remember this John-sensei gave a Dharma talk. So when it was he Zendo, and I think the title was what I did on my winter vacation, and he basically went downhill skiing out in British Columbia. I don't remember anything about the talk, but I do remember, I'm guessing that he was talking about mindfulness and the body being relaxed and being able to navigate the hills and not running into trees. And so that's, that's that mindfulness, that open awareness. There's, there's another term that we've been using recently. And really, that's, I think that's, it dawned on me this morning, that's what I'll really be talking about. There's the concentration, but then there's that mindfulness, that open awareness. And one final example is when I was, I don't even think I was in my 20s. On my I was 18 or 19 years old, and I was driving these Lee, really large vehicles, and I was learning how to drive it, and basically, you know, and some of these rows were pretty narrow, and I got so focused on the front end of the truck, the tank, and I was, like, so focused on that that I was almost hitting things. I almost hit this old lady, and thank goodness I didn't. The sergeant behind me was like screaming at me to turn, to turn a bit, you know, he's up on this turret. And he explained to me after he says, like, don't that's the concentration I was so concentrated at the front of the truck. He says, You don't concentrate on that. You what you look ahead. Head on the road, and you get, it's just that trusting the process, you know the you get your field of vision right? It's that mindfulness. And you just kind of, you know how, how far to the left or right you should be on the road by looking ahead of the truck, not in front. So, yeah, concentration is like constant single minded attention on the front of the truck. No good for driving. You got to have that panoramic awareness being on the road, and you figure it out. You. Really what I'll be talking about is getting out of the way. It's another way of putting this, this mindfulness or open awareness. So I'm going to be reading this, this really great article. It's a Dharma discourse, and it's by this Theravadin monk. His name is Monte Han Paula, gunaratana, and bante on the difference, discusses on the difference between mindfulness and concentration. And so we'll jump right in Vipassana, which, by the way, Vipassana, I was just looking that up, and it basically means to see things as they are. Vipassana meditation is something of a mental balancing act. You're going to be cultivating two separate qualities of the mind, mindfulness and concentration. Ideally, these two work together as a team. They pull in tandem, so to speak. Therefore, it is important to cultivate them side by side and in a balanced matter, if one of the factors is strengthened at the expense of the other, the balance of the mind is lost and meditation becomes impossible. Okay, so, you know, as Zen practitioners, that's not so much of the case for us. You know, especially at the beginning, really, our practice is a concentration practice. We're putting our attention on the counting of the breath or the koan or following the breath. It's not so much mindfulness, especially at the beginning, but I'll go on. So yeah, just just a little further details. So one point in concentration on, say, the koan mu, yes. So the mindfulness for us. So this is for as Zen practitioner, the mindfulness for us is the noticing, noticing when we're lost in thought and it bring it right back, get right back to the counting of the breath. Say that's the mindfulness part. He goes on, concentration and mindfulness are distinctly different function. They each have the role to play in meditation, and the relationship between between them is definite and delicate. Concentration is often called one pointedness of mind. It consists of forcing the mind to remain on one static point. Please note the word force concentration is pretty much a force type of activity. It can be developed by force, by sheer unremitting willpower, and once developed, it retains some of that force flavor. Eventually with our practice, I think it's fair to say, for months, even years, we are really forcing ourselves to get our attention on, say, the counting of the breath. But the irony of it, of course, is that as time goes on, we we can't, we can't do that, or it's not that we can do it. We do. But eventually, through the practice, there's less of a force. It's less contrived this, but it's just it's so hard at the beginning to keep our attention on the counting that it is a certain amount of forcing. It's, I like to use the word energy or effort. And eventually, of course, when the body mind relaxes and we're more into our practice, then there's less of that forcing quality. It's just more of a gentler kind of returning to the counting. Say you