Yeah, you're right. Wrong. Would you erase that, please? Now, Buddha isn't present as in most sutras, introducing, sitting down, and then speaking. And this is a little history, but it's also giving this sutra to you. Because the Buddha is present in the sutra because the Buddha is in even deeper meditation than Avalokiteshvara. And that's more clear in the Tibetan version because in the Tibetan version there's a prologue and an epilogue. And the prologue says something like, Buddha is in the meditation on the distinctions of all phenomena, or something like that.

[01:06]

But the Zen way of doing it doesn't even tell you that. Just you know that the Buddha is present behind this. And the sense of that is, and here, who is Shariputra? He's the wisest of all the elder disciples of the historical Buddha. So here in the sutras, in the earlier Prajnaparamita sutras, You have a sense of a teaching being passed from the Buddha to disciple to disciple to disciple.

[02:28]

And Shariputra being very skilled in meditation and in intellectual abilities presents the teaching for the Buddha. But here you have Shariputra asking the question and being taught. And if you looked at this sort of politically, you could say, well, they're showing that Mahayana is better than Hinayana, and the smartest Hinayana guy is now being taught by the Mahayana guys. And some scholars look at it that way. assuming that even the wisest are still involved with ego and politics and so forth but the deeper sense here is the breaking of the historical lineage so that

[03:55]

What's being taught here is not what the Buddha taught. So this is not the lineage of the Buddha. This is the lineage of the Buddha's teacher. And what was the Buddha's teacher? Meditation. So this is the lineage of the meditation which teaches the Buddhas. So this is how to realize that state of mind which taught the Buddha. So this is the lineage of how to teach yourself, not just the lineage of a teaching. Anyway, it's a major shift in Buddhism. Because it's a shift from the historical Buddha and trying to find out what he taught

[05:17]

To trusting each of you as Buddha. So this means, this sutra means you are Buddha. And if you enter this non-dual wisdom, As Christina said, like all Buddhas, you will then depend on this non-dual wisdom. So here we're not depending on the Buddha, we're depending on the non-dual wisdom that the Buddha taught. And that taught the Buddha. Does that make sense? Yeah. So Shariputra's Buddha is here being taught that, taught this non-dual wisdom, which taught the Buddha.

[06:56]

And so here Shariputra teaches this non-dual wisdom that the Buddha himself taught. Now, the first reaction to all of this is we have some familiarity with these words in German or English. And it may feel strange to say, no eyes, no sound, et cetera. But you partly just have to get used to this way of speaking. And maybe it's easiest to be, understand it at first, to be free of eyes and to be free of sound and so forth.

[08:05]

Someone have something you'd like to bring up or that's curious so far? It's all crystal clear. Yeah. Well, I understand that going beyond is going beyond intellectual speculation, beyond concepts, beyond titles, beyond wishes, expectations, isn't that it? Yeah, that's the beginning. That much. But this is also going beyond the physical body and the physical world. Or at least going beyond ideas about the physical world, etc. Doesn't mean that you... Well, that's enough, yeah.

[10:02]

Something else? Is that this? Could I describe this maybe as the kind of pure vibrations of someone who has lived independent of their character traits or character forms? Did I understand that correctly? No determination from outside. Yes. Why did I hesitate?

[11:08]

Because you have to try on in your own words what this might mean. As John did and as you did. But you also have to leave open what you try on to being changed. Because once you say what you say, then I'll say, not that also. But we have to step by step try in the process of incubation, try on this teaching. But we just have to get closer to this teaching step by step in this incubation time.

[12:26]

Yes, sir. My question about how to practice by choking it or... Yeah. Yeah. So let me... Yes, respond to that in a moment. What, something else? Yeah, Eric. It seems to me to be a historic event, because somebody that comes to the chandelier, then they .

[13:52]

I'm wondering about this, about the second line, when practicing with , which is not a historic event, something which . So it happens every moment. um um So that's something like you said, the stitching. It's like stitching . Yeah. person addressed here again is not Shariputra, but Avalokiteshvara, who is a bodhisattva, is a being born through non-dual realization.

[15:12]

And the person who is addressed here is not Shariputra, but Avalokiteshvara, and this is a bodhisattva, which means a being, which is born from this non-dual intention. Non-dual realization. And also it's Avalokiteshvara, not Shariputra, who's an arhat. And an arhat is someone who, in earlier Buddhism, is an adept realizing enlightenment. But Bodhisattva is one who does not worry about his or her own enlightenment, only about the enlightenment of everyone. It's a kind of deeper selfishness. Because the bodhisattva realizes that if you're not enlightened, I can't be enlightened.

[16:18]

Because we're actually so connected. And if Heidegger's right, this idea is at the basis of Western culture too. Heidegger, who's such an equivocal person, but so brilliant, He tries to look in a way and he felt an affinity intellectually with Buddhism. He tries to look for is there some idea in Western culture that is present in every thought and activity of Western culture. Is there some idea that is at the inception of Western culture? And he thinks that idea is in a Greek phrase,

[17:39]

Which is translated into English. To place oneself into the care of the whole of being. to place oneself into the care of beings as a whole. So first you have to think of not just individual beings, but beings as a whole having its own beingness. And to have the care somehow of placing the courage somehow of placing ourselves into the care of beings as a whole. And I think he would say that our governments, our religions, our ideas really have that at their base.

[19:24]

Now, the vow to realize enlightenment with others is basically the same idea. Now, the way this has been articulated and manifested in Western culture and in Buddhist culture is different. But Buddhist culture says, yes, all these manifestations are here. But each of us in our own life has to go back to this original mind. You can't just depend on your culture to supply this. You have to supply this as a mantra in yourself. You have to awaken this idea in yourself so it creates your own internal culture. And this is a cultural idea, you could say, more than a psychological idea.

[20:53]

It's a fact of the interdependence or interbeing we are with each other and with the planet, the earth as being. So this sutra is saying, go back to this deep trust in being. Yes, John? No, I just wanted to say we have a beautiful German word for it, which is Wohlvertrauen, but it's only a word. I agree. Now, this German word is something like primordial trust or original trust, which carries the feeling of this to place yourself in the care of this trust. Well...

[22:00]

I would like to, I think the next step is to speak about investing to go on from where we're at, but maybe we should have a little break. And we'll have lunch at 1, but we'll have, what, maybe 10 minutes now, or 15 minutes? 20? 20 minutes, says the boss. Words are just as real objects as this Buddha.

[23:13]

This is Avalokiteshvara. She appeared from the sutra. She wasn't here earlier, but she just popped right out of the text. And she has the Buddhas up here on her headdress because that's where the Buddha is in deep samadhi while she is presenting herself to us. I've hiked many times with her and her friend Manjushree in my backpack. It's heavier than a can of baked beans. How do you invest your words with, as you said, John, this German word is just a word.

[24:47]

How do you make... We talk in Zen a lot about living words and dead words. And I can talk about maybe making the word intentional. Or filled with your intentions. Like when you hear your child's name or your parent's name. There's something different that happens when the name of someone close to you who's present.

[25:50]

But most words don't have that investment for us. And I like the word invest because it means to clothe, to put investments, to clothe the word, to wear the word. So one thing that's clear that this is a late Prajnaparamita text is it's very tantric. It's Yogacara teaching. And it talks about this is the great, the whole sutra is the great mantra. So you invest the words of this sutra with the kind of power the name of your unnamed baby might have.

[26:53]

Or the name of your child. Or perhaps a secret name for yourself. And that takes time to name, to invest, to wear a word. Und das erfordert Zeit, ein Wort zu tragen, ein Wort zu bekleiden. Or we could say to install a word. Oder ein Wort zu installieren. And install, I like the word install because it means to put in place. Und mir gefällt auch das Wort installieren. Es bedeutet ihm einen Platz geben. Or it means pedestal. like the pedestal of a statue.

[28:19]

And it also is the root of the word in English, stallion. To stand in place the way a horse pisses. No. So you have to invest, install, wear your words. So you have to invest, install, wear your words. So there's two mantras in this koan. I mean, in a sense, the whole thing's a mantra, and any word you can take and invest it, no eyes, no eyes.

[29:26]

It means in your seeing, you invest your seeing with these words, no eyes. No color. No object of eyes. No realm of eye seeing. Of course you're looking at things. We're not talking about stopping the physiology of looking. We're talking about drawing ideas of seeing out of seeing. So this is a kind of investing or mantra or using as a mantra this phrase, no eyes. No eyes. But there's two main mantras here.

[30:30]

Gate, gate, paragate. Gone, gone, gone beyond. Gone completely beyond. Enlightenment. Awakening. Vaha. Svaha means, the feminine evocative means thrown away. So it also, gate gate, also means understood, understood. Completely understood. Completely gone beyond understanding.

[31:35]

Awakened. There's this kind of power there, isn't there? And can you let your whole body, mind go into that, you know? Fuck you. No, no, no. Fuck you may be a primitive form of svaha. You make the hell out of me. And do you see what I make that gesture? It comes from my heart. You didn't translate that, did you? She's much too nice a girl for this. Not even you believes that.

[32:36]

I like what Peter taught me. The German word, was it? How does it go? No, I know. What's the sound? I learned from him. I would give a lecture and every now and then I'd hear it. Maybe that's the German form of svaha. And the other mantra, which is extremely well known, is form is emptiness, emptiness is form. And it's interesting, when these people compiled this, they took this phrase, and they knew that, in a sense, they knew that this was such a powerful phrase that even among non-Buddhists in the West, they would have heard vaguely, form is emptiness, emptiness is form.

[33:50]

And that was their idea, to put something out there that's so powerful and intriguing that it catches people's minds without letting them grasp it. So you're practicing with this presence in you. Form is emptiness. Emptiness is form. And you can play with all its permutations. Form is exactly emptiness.

[34:56]

Form in emptiness, emptiness in form. Form is exactly form. Emptiness is emptiness. And so forth. And again, these words don't have any meaning unless you start to wear them. You start to install them in yourself. Now, I don't know how far to go here. Am I speaking English? I don't know how far to go here. I feel I'm throwing things out to see if they catch you. But I don't want it to be too much. But we have, there's certain, look, there's flowers and there's you and there's the flip chart and Ulrike and me. Nun schaut, hier gibt es die Blumen, hier gibt es euch, hier gibt es also unsere Wandtafel, hier gibt es Ulrike und mich.

[36:19]

And what allows these things to be here is space. Und was ist jetzt diesen Dingen gestattet, hier zu sein, das ist Raum. But what is space? Nun, was ist Raum? We don't know. Wir wissen es nicht. And what is time? Und was ist Zeit? Well, it takes a certain time to get from here to the flip chart. Nun, es erfordert eine bestimmte Zeit, von hier zur Tafel zu gelangen. But actually, time has no dimension. It only has a dimension in your immediate memory that you... I mean, if there was a tape recorder which was as fast as a fast camera... It wouldn't even record a word. It would record a... But... Sehr gut. But you're here... But you're hearing whole words and sentences.

[37:35]

But that doesn't exist in time. It's only in your sense of duration of time. So you're in the middle of, obviously, a profound mystery right now that we don't usually notice. There's no time. There's no graspable time. There's a duration that we create through our own sense perception. And that duration is more basic than consciousness. And you can invest that duration with being or you can ignore it or be its victim. So we don't know what this is. You have an experience of it, but you can't go too deep into it without wondering, what is it that we are in this room right now?

[38:59]

So the Chinese have gotten certain ideas. You know, they have the division of yin and yang. But before yin and yang, they say there's tai chi. And tai chi means before heaven and earth are divided. And tai chi turns into yin and yang. And ordinary people know yin and yang, but deeper people know tai chi before yin and yang. So the source of yin and yang is tai chi. But the source of tai chi is wu ji. Sounds like a song.

[40:11]

And wuji is great emptiness. So then there's this source of taiji and then there's a source of yin and yang and then there's the many differentiations of us. But how do you fold those back together and get to the source? The source which has no beginning. We say in chanting the sutra, you're actually chanting the unuttered sound. These are foundational ideas in Asian yoga culture. Because they have no creator. So there's no point in history where time begins like in the Christian era. Things are unique.

[41:37]

I mean, before Christ, there was the thought that history was cyclical, and even some bishops in the 5th century, Christian bishops, thought that Plato would live again and Christ would live again, and each person would live again in the cyclical history, exactly with the same friends and so forth. So, but with Christ and with the Christian idea of history, Christ is a unique event. And the arrow of time doesn't go backwards. Perfume doesn't go back into bottles once it's out. But in yogic culture everything is unique because everything changes. But it's not based on the idea that there's a beginning or a creator. It's based in the sense that something has been and is always there.

[42:54]

And what's always there is the undivided. Because the divided is always changing. So the unuttered sound is the not yet divided sound. So if you hold an image of this in your body, as you're chanting, you begin to not just hear the words, but to hear the sound in the words. So I'm saying the words in Japanese-Chinese. So I'm saying the words in Japanese-Chinese. But I'm also feeling the sound in there.

[43:58]

But I'm also feeling the sound in there. And when I start that direction of not just hearing the words, kanji zai, but feeling the sound of it, I actually begin to feel something even before the sound that's in the words. I can begin to feel it in my body. Brewing in the vat. Kicked. So there's a practice of locating... Oh dear.

[45:20]

So where do you start? You start with your heartbeat and your breath. And you give form to this duration of the present. And this space which allows everything its freedom. The space which can't be grasped and yet makes everything possible. And you're also space as well as things. Which is very close to saying form and emptiness. And emptiness is identified with the space that allows each thing to have its freedom. Okay, how do you enter this space which allows everything to have its freedom

[46:26]

Of course you already are this, but yet we get caught in the forms. And we need to take care of the forms. And we need to take care of the forms. But the teaching of the sutra is, it's also good to have a state of mind that's not form-dependent. It's free even of body and mind. And yet this emptiness is exactly form, and this form is exactly emptiness. These flowers are exactly flowers and exactly space too.

[47:41]

Without space, they'd be black holes. So these ideas like Wuji and Taiji, which make a certain sense when you think deeply about things. But how do things arise, things form arises that yin-yang, these divisions, these many divisions arise from lesser divisions arise from something that is not yet divided. How can you know this? How can you invest this? How can you install this in yourself? Now, one of the ways this is installed in yourself is a teaching about how you chant this sutra. And I will give you the simple practice now.

[48:59]

And you can see again in this culture how embodied it is while at the same time being extremely elusive. But chanting starts at the base of your spine. Of your inner spine. How do you activate your inner spine? You close your sphincter. So you pull up on your sphincter. And you can relax it, but at the beginning of this, this is a specific practice, you contract your sphincter.

[50:01]

And you visualize or feel energy like a tube up your back. And you learn to do that until you begin to feel the top of your head being stimulated. So in a sense, you're drawing your breast into your backbone. Up through your backbone or inner spine. And once you feel it at the top of your head, you learn to hold that feeling at the top of your head. Now this is the body and mind permeating each other here.

[51:11]

This is images, kind of thinking through images permeating the body. So holding this feeling of breath at the top of your head, this subtle breath that you've drawn in through your backbone, And it is really connected with your breathing. A feeling, visualizing, and in fact kind of drawing breath in through your spine. And when you can feel it at the top of your head, you bring it down the face of your face, front of your face, down the front of your body, and you locate it just below your knee.

[52:23]

Which is called the field of elixir. And physiologically, it's actually held between the two kidneys. Which it said is where in the embryo the genital organs are in the embryo. So there's a deep relationship to your actual physiology. and once you have that place and you get to know that place and this place it takes quite a while to really learn this place and we could call this educating the subtle body

[53:25]

Which is not done in most colleges. But it's considered an essential part of the education in a yogic culture. And I'm not teaching you something special. I'm teaching you what's taught every beginning monk as chanting practice. This is not far out in Buddhist culture. And then you learn to hold this place. And then you chant from that place. And the words come from there. The words come from there. And they're also being passed through your voice box and mouth and things, but the taiji of it, the wuji of it is there.

[54:45]

So you've actually installed the word in your body. And stilled it. In still, yeah? It's the same word in here? Or maybe like a still is where you brew. But it's also the stock of you, like the stock of a plant. So in this Heart Sutra is considered a parallel teaching of how you install these words in the body in order to realize the wisdom embodied in the words.

[55:47]

So it doesn't mean you don't also practice psychology. Or ordinary philosophy and so forth. But this is a teaching that parallels all that of educating an inner physiology. So you can find yourself at that field of elixir, which generates differentiation. Then the various differentiations which are generated Follow the laws of your physiology, your chemistry.

[56:55]

Follow the patterns of your psychology. But you're much more present within them. You can see them forming. And you can participate in their emphasis, relationship, and so forth. So here we have the sense of heart, mind and the deeper principle of connectivity to here. Where chaos first takes form where you give the deepest order to your being And through that we understand that you give order to the world. But for where else is the order in the world going to come from?

[58:06]

Except from our own inner order. So this is the samadhi or meditation that Avalokiteshvara and the Buddha are in from which this teaching arises. Oh dear, was that too much? But there's a deep, clear breathing you can begin to feel as if the inside of your body was a big space. And your heart feels like it's in a big space, gently beating.

[59:09]

And you can feel your mind and thoughts arising. And relaxing. And there's just seeing. Just hearing. No need to have any... You can't even call it seeing and hearing. So this is part of the practice of the practice of, not just the understanding of, the practice of this sutra. This sense of moment after moment you do things but you feel Yeah, ein Gefühl dafür, dass wir von Augenblick zu Augenblick Dinge tun, aber dann einfach... Könnt ihr sehen, was Avalokiteshvara hier zwischen ihren Händen hat?

[60:42]

As you have your hands, her hands are this way, and between them she has a jewel. And sometimes you can even feel that jewel. So when you put your hands together, you're actually putting your hands together in this sort of jewel space. And sometimes when you put your hands together, you can really feel this treasure room. Do you have the mop with you? Yes. And as I said, it's shaped sort of like a heart. Or a Christmas bell.

[61:49]

But it's also a fish or a dragon. You see here, there's the dragon's two heads. And that's the jewel. That's the jewel from which the world arises. From which these two dragons arise. So when we chant the sutra, we have this heartbeat behind it. It's nice when you have big ones because then you have boom, boom, boom. So you can't get this jewel from the bottom of the ocean or from your heart or from your hara by thinking.

[63:10]

But if you have an image of what I'm talking about, A feeling perhaps a bit non-graspable, but a feeling of what I'm talking about. And you incubate that. And you have the patience of that incubation. Even deeper than this trust in yourself, this inner order will begin to transmute you. And this is called the field, this area here is called the field of elixir. Because an elixir is a substance, a vehicle for medicines. Or in alchemy, a substance which transmutes or transforms things.

[64:32]

So this is saying your identity is one thing, your ego is one thing. But there's a deeper identity, a heart connectivity principle. But doesn't like the ego separate you from others. We need, of course, we need to have a strong ego. And a healthy ego. But this deep this identity which takes into care beings as a whole, can only partially be a wise ego. In Buddhist yoga culture, it's thought to be located here below your navel, And again, the field of elixir.

[65:42]

Where you really feel the connectivity of mind and body. And you trust the sea of being that we're always entering. and the sea of the phenomenal world that's always appearing in our senses. So it's kind of like locating a deep identity in your body And this is why the Dalai Lama says this isn't exactly spiritual. It's a very practical idea, physical presence in your body. That allows you to actually feel

[66:43]

in the care of the whole of being. And we call this installing the thought of enlightenment with others. Installing it in your body and mind And wearing it. So invest everything you do with this wisdom. This is one teaching of the Heart Sutra. I think that's enough. If I understood that as well as it sounds like I do, I'd be in better shape.

[68:01]

But I'm incubating. But I'm incubating. No, I think since last night we've come a long ways. And the most important thing would be is if you have some If you noticed something in your body, a kind of relaxation or, you know, something like that, that would be the most important thing that could have happened since yesterday.

[69:14]

Because that feeling in this context will contain everything you have discovered in this teaching. And most of which you wouldn't yet know you've discovered. So again, to use this word again, you can have this kind of memory that can incubate this feeling, this is good. Now I'd like to ask you for any feelings you have or anything you'd like to ask, etc. Yeah, good old the Vienna gang hanging in there.

[70:47]

Mm-hmm. Yes, that's true. Well, lately I've had to take a little closer and look around and see where they are. There are a lot of markets, a lot of farms, [...] Yes.

[71:55]

Yes. Yes. that actually contain a negative potential. Well, my struggle, it's first the calm, it's first the calm, and then afterwards comes a feeling of the cramp, that it's based on a book, that the information works, and, yes, a reaction in the body, and when that's over,

[73:00]

You don't have to show me. My experience is first there is calmness, there's relaxation, and then I experience a kind of spasm almost that is tied to a kind of word or sentence, and that kind of sentence represents the potential of all kinds of negative things, negative images, and then I struggle with this kind of spasm, and then sort of it resolves itself, and then I can feel calm again. That's usual. But some people have this more strongly or painfully than other people. But The advantage of learning to sit still is that you learn to sit with confidence in the middle of these things, knowing everything changes.

[74:16]

And in that stillness, things will change. But you need to not make something of it. OK. Michael, you brought up something this morning and I said I'd come back to it. Did I come back to it sufficiently? OK. Yes. I was asking how to practice with the Heart Sutra.

[75:19]

And that's because there's two approaches of things. One to take the whole Heart Sutra as it is, as a mantra and work with it. And the other one is like, I will look at this for a while, to use the as a mantra in meditation or breathing or whatever. Yes, that's right. Well, there's two main ways to... You want to say that in German? Yes. Well, there's two main ways to practice with this, or we can say three. And one is to is to understand all the various parts, the paramitas, the skandhas, the vijnanas, four noble truths, and so forth.

[76:53]

And to understand then how those are empty, And what the experience of, the realization of the emptiness of those each is. So that would be studying the whole of the, really studying all the main teachings of Buddhism. So this sutra is useful in that way. But this is also a whole sutra is a kind of magical formula. In other words, it's put together in a way that if you just repeat it and you don't understand anything, Or you understand very little.

[78:09]

But you work with the two mantras in it, form is emptiness, emptiness form, and gone, gone, gone beyond. That this will be a kind of seed, this repetition, where you begin to wear the sutra. That will open up the understanding to you. And best is to do both. And it's a sutra or teaching that you never come to the bottom of. Now, for those of you who are new to this, it's the custom to, out of respect for the teacher really and the teaching, to come from each section of the teaching with some experience of it yourself in the form of a question or statement.

[79:24]

In Tibetan Buddhism, they even teach you how to dialogue with physical gestures and so on. That's also the proclaiming of the mantra. You just don't say the mantra to yourself. You say it aloud. Real teaching study occurs in a dialogue form. And the best teacher is the most teachable person. So that teachableness of me and you occurs in dialogue. So I'm just encouraging you to feel permission to say something.

[80:28]

We have such the teacher and the audience sort of custom in the West. It's completely unacceptable in Buddhism, but we do it. Now everyone is really falling asleep. There's some of you who always will ask. Yes. For me, something's coming up to my mind, and I think that might be one of my themes for the moment, and that was activity is silence, and silence is activity. That was associated to that form of emptiness. Yeah, yeah. You want to say it in German? Yeah. I think growing. I had an association or it came into my mind.

[81:54]

Peace is activity and activity is peace. I think that's my topic at the moment. I can't get into it at the moment, but it's something that seems more important to me. Yes, you have to discover these things in your own language and terms. And the experience of speech or silence and speech and the silence that's in speech and the speech that's in silence is a basic form of this, form of emptiness. Sri Aurobindo, if I remember correctly, was, as a young adult, was some kind of government official or a leader of the

[83:11]

freedom movement in India. And he met a sage of some sort. I can't remember again. He told this active young man When anything arises, nip it in the bud. Now Sri Aurobindo must have had tremendous energy and personal inner trust. Because he said, oh, okay, yes, I'll do it. To have a consciousness that even can notice everything that comes up is already quite developed. No, I forget.

[84:28]

I told this story the other day in Crestone. Is it two weeks or two days? Two days. Two days ago? No, I told the story. It's two days he did this practice. I don't remember. I think for two days, without stop, everything that came up he nipped in the bud. What is nipping exactly? Like a flower starts to open, and just before it opens you stop it from opening. So something starts to appear and you start to react to it, etc., and you stop that reaction. So he did that continuously, I think for two days, to everything that came up. And at the end of two days, he had his biggest and first enlightenment experience. And he said he entered a primordial silence which never left him.

[85:47]

Yeah. Someone else? Yes. The Vienna gag, hanging in there. My question is, this realization is very much connected to a de-installment of words. Mm-hmm. It feels like words are taken off my body.

[86:49]

My body is taken off. The feeling of my body is taken off. Good. Yeah, yeah, good. . That's what she just said is quite important because when I talk about installing a word in you or teaching in you, there's this other side of divesting, not investing. Now, This doesn't have to be, you know, kind of solemn, heavy teaching.

[88:12]

Is it possible a little light in the room? Yeah, that's good. Thank you. Imagine you're all children again. And there's mother. And there's father. And there's the school. And there's the teachers. And so forth.

[89:14]

And then there's also no mother, no father, no school, no teachers. I feel quite joyful. You might be a little scared at first, no mother, oh shit. Ah, no mother. Yes, waha. That's the teaching of emptiness. There's also mother, and there's also father, and there's also the school. But even in school, there's no school. So to study this, you know, it really helps to feel the freedom and joy of No eyes, no ears, no nose.

[90:27]

Because part of this teaching is, essential of this teaching, is the underlying freedom we have all the time. And what I'm trying to present you here with is the general picture of this. Because if I can make the image powerful enough, convincing enough, It will work in you. Now, I think if we're going to look at this sutra, we ought to chant it, don't you think, once? Try it out. So we'll try it in the Japanese-Chinese syncretized version first.

[91:31]

The cat's going to fall off the couch. Martin's all ready. I shouldn't know it. Martin, you're well trained. So first I'd like us to do it in Japanese, because it's nice to have the, just the rhythm of it in the syllabic form, which is just simple syllables, the way Chinese, Japanese works.

[93:00]

We want to chant it in the Japanese version first, because it has the advantage that it is monosyllabic. That means you can emphasize each syllable in the same way, which is not possible in German.

[93:14]

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