So I'm thinking about something in emptiness. It's, you know, I fear it's a tendency for it to be bored. Or how can I think about it in a way that gets past . Or makes sense, just like anything else makes sense. In Winter's Tale of Shakespeare, there's a little speech.

[01:03]

Winter's Tale. Why then, if the world is nothing, and all that in it is nothing, Why then, if the world is nothing and all that is in it is nothing, and the covering sky is nothing, Bohemia is nothing, and my wife is nothing, And the nothings themselves are nothing. Why then? Then nothing is nothing. Oh, warum dann?

[02:13]

Und wie? Ich weiß nicht so genau, wie das endet. Warum dann ist das nicht so? That's, you know, some kind of statement, but almost like emptiness. Und das ist eine Aussage, die fast ist wie Leerheit. But if I remember, I think he's speaking about the infidelity of his wife. Aber wenn ich mich richtig erinnere, spricht er über die Untreue seiner Frau. If wife is nothing, then everything is nothing. So I'm also saying that in this phrase, not knowing is nearest, it's not simply about something mysterious. Or it's not an attitude of mind which shows you that enlightenment is right here. Not knowing also means not knowing what happened to your friend who died.

[03:23]

Not knowing what will happen when your parents or your friend will die. I began losing people from my life. Sometimes, you know, people think like that. Sometimes in high school, they thought Not knowing is also a sense of loss. Not knowing what you're losing and what loss is going to mean. So it's not something esoteric. And not knowing is not knowing all kinds of things.

[04:26]

And if you don't have the experience of living in the midst of continual loss, you probably won't have the you may not have the emotional capacity to live within the loss that seems to be the case within. And not knowing ignorance is part of koan, you know, it's probably the central koan of much of what I'm speaking of. Yeah, it's what we're talking about now. And, yeah, it's case 20 in Shoyoku. And the case is really simple. I'm going on pilgrimage.

[05:26]

Where are you going? I'm going on pilgrimage. Where are you going? I don't know. Not knowing is nearest. What is a pilgrimage when not knowing is nearest? What's guiding your pilgrimage? I always say I follow my nose because it's such a big one. I saw that they put pictures in sand here. Can you hand me sand? You notice I call this Zen at the end.

[06:31]

It means X is not knowing. I don't really know what I'm teaching, so let's call it Zen. It says, I hear, know, distinguish territories. Think about that. It distinguishes character. But it needs, if only for her character.

[07:34]

I see a distinction. But inside the skull, there's not milk. And the introduction to this koan It says, the way is seven ways across. And eight ways up and down. No, what is that? It's seven ways across and eight ways up and down. It's a description being folded. So how do we enter into unfolding?

[08:49]

Do we use our senses? But the five senses, they only distinguish territories. But then they have a little jokey riff. My job is speaking. What are you doing above me, nose? And the nose says, The sacred mountain always occupies the central place. And then the nose says, but what are you doing about us, me eyes?

[09:57]

Then the nose says, what are you doing about me eyes? And the eyes say, we are the sun and moon. We are bloomingly. And the eyes say, but we really don't understand what the eyebrows are doing with us. Yes, we have no merit. We're really sorry we're up here. Oh, merit. And We are happy to take the lower place on your cheekbone. But then think how funny you'll look. Then, what kind of eye holes are you? And then it says, in the eyes it's called seed.

[11:16]

In the ears it's called hearing. What is it called in the eyebrow? I've started my book with this quotation. What is it called in the eyebrow? They referred to a guy named Pandola. Somebody put the Buddha as Pandola. What is Buddha? Somebody asked this guy named Pandola. What is the Buddha? And he was a white-haired old man with long eyebrows. And when he was asked the question, he took it like that. So if our senses are only five territories, as I feel like with all kinds of cell phone calls in here, what else isn't in the territory of five senses?

[12:26]

The American Indians have some idea that there's a long body. Long body. I think it's a useful term, the long body. Okay. So one example of yesterday. Ein Beispiel von Wehrheit, das können wir Abgegrenztheitslosigkeit nennen, Einheitslosigkeit, dass es keine abgegrenzten Einheiten gibt. Yeah, I mean, if you think you live in a container, this world is the kind of container you're living in, then you're thinking in terms of... And you look at me blowing in the wind. If you think they're blowing in a container, the sky, or covering the sky, that's thinking in terms of entity.

[13:58]

But if you feel the very leaves blowing in the wind are faking the air of the wind, There's no subject of distinction, but there's this interrelationship of the leaves and the air of each other making each other. Where is the entity here? Is it the tree? Is it the leaves? Is it the air? So in this belt, now this is the example When I was a kid, Bell had a handle and a cracker.

[15:05]

I'd never seen Bell with this. So I would think it's maybe for paper clips. Yeah. But is it a paper clip holder or is it a bell? But is it a bell if I use it for paper clips? It's only a bell if I use it as a bell. Yeah, but is there such a thing as the entity of a bell? No, I mean, it's not a bell, so I hit it. But is the entity a physical bell? Is the entity a physical structure? Is the entity my decision to head it?

[16:25]

Is the entity your decision? Hearing. Is it the entity, the vibration of the air that carries the sound waves? And where is the bell of the sound? It's no longer in the ears. So can we find perhaps the copper ore and the tin ore is the entity of the bell. Perhaps the smelting of the copper in tin to make bronze is the bell. the arrangement of the molecules the entity of the bell is the decision of the bell maker to make this bell the entity of the bell and it's a pretty good bell and it's signed by the maker

[17:33]

So it was this idea of the bell. ist seine Idee der Glocke, die Einheit der Glocke. And what I'm going through is a standard practice in Zen Buddhism, in all of Buddhism, to actively search in such a simple way for the entity. And you search for traditional, you search for yourself the same way. Is this who me? Is this who me? Is this who me? Is this influence on me from another person me? Is this a thought for me?

[18:50]

And you keep repeating this until you're really convinced there's no entity called self. And there's no entity called self. none of this you can find an entity. Whatever it is, is what you find as an activity. Strictly speaking, in Buddhism, every word should be a verb. There should be no nouns. Nouns make us think there's anything. Actually, what's happening is truly. And here there's belly, cushion, sitting.

[20:06]

Kissing in. We're going to kiss him in. Okay. So that's one sense of emptiness, which is that you cannot locate an entity. We can say entity-less-ness is a synonym for emptiness. No, intellectually you can grasp this. But it's the repeated search for an entity which really gets it into your palms. Until finally you don't habitually think in terms of entity. Then you have this feeling of gratitude more.

[21:17]

The things just appear in... In a similar form, you feel grateful for it. It's very convenient. It keeps repeating itself. But you almost don't expect it. You can see it in the way a person walks. Do they walk as if they're sure the floor is going to be there? Or do they walk as if it might? Gehen Sie auf eine Weise, als ob Sie sicher sind, dass der Boden da sein wird, oder werden Sie nicht so sicher? Das eine wurzelt eben in einer Gewissheit über Unständigkeiten, das andere in einer impliziten Vorstellung von Dauerhaftigkeit. So that's the emptiness in the way of objects and self.

[22:24]

So early Buddhism emphasized particularly the emptiness of self, but Mahayana Buddhism emphasized the emptiness of self and the emptiness. So you can understand Intellectual. There's no entity you can grasp. It's always an activity. It's not a bell until it's used as a bell. If somebody wants it to be a bell and I have a striker and somebody wants to hit it, it's a bell. Well, to do the emptiness of the next time, maybe we only have five minutes, so maybe we should talk. Where does the bell go?

[24:03]

And not grasp at anything being done. And then, in this field of continuous activity, What do we find? What's to do? Let's start with that.

[25:08]

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