I'll tell you this. Because I know you're all quite attached to your suffering. And you don't realize that you can suffer and be happy at the same time. And nobody collects taxes on your happiness. We're taught to be ashamed of being happy almost. But eventually you might get used to it. But I don't want to make promises. But this is the basic teaching of Buddhism. I'm not saying anything original. And also it's sufficiently my experience that I talk with you about it. With this integrated mind leads to an experience of the pulse of being alive.

[01:38]

A kind of attunement. And the pulse takes many forms, a kind of inner and outer experience, breathing in and breathing out, noticing and absorbing. this sense of two kinds of spaces we live in simultaneously. Time, or let's better, timeliness, and timelessness.

[02:38]

The feeling again where, like I said, now you have to do a lot of things and also just now is enough. There's a space of just now is not enough. That's true sometimes. You know, it's, you're hungry or something. But also at the same time, just now is enough. These are almost like two spaces that are interpenetrating. And it's funny that this freeing yourself from distraction and constant movement of the mind Going toward this interest or that interest. The more you can come into a feeling of the unity of mind, you suddenly feel a kind of pulse of being alive. And practice is also to explore this pulse.

[04:04]

And one form of it is this, the practice of dharmas. The practice of dharmas means the feeling of each moment enfolding, Through the senses. And you hold this for each dharma with a feeling of absorption. And there's an outfolding. There's an incoming of each moment. There's an holding of it a minute and there's an expression of it. Coming into this is one of the basic pulses of being alive.

[05:06]

And becoming? Coming into this feeling is one of the basic pulses of being alive. And you can work with various forms of this pulse. And this allows you to see things with more clarity. And you begin to see. Again, I'm trying to give you this morning a sense of the traditional and actual stages of the path. No, they're not. Each of you will have your own experiences. And these are not clearly separated stages. In each stage there's the presence of the others. The condition for the maturation of the others. and the intimations of the others.

[06:21]

So you begin to see things in more clarity. Each thing sort of holds its place. And you have the freedom. It's a kind of freedom. It's described as a freedom. And patience to let things happen without your putting a lot of utilitarian ideas on it. So it allows you to come into the immediacy of sensing the world. So I don't so much see Goetze as a three-dimensional object. I just, I mean, that kind, I just more now can just sense Goetze.

[07:22]

Mm-hmm. And when I just sense Gertz or any one of you, this is the skanda, the feeling skanda. And it's also now bypassing or understanding Dignaga's statement. One of the famous early and founders of the Yogacara. I mentioned him a lot recently.

[08:24]

Because I wanted us to just work with one of his statements. He lived from 480 to 540, I guess. Er hat von 480 bis 540 gelebt, glaube ich. And he said, perception is knowing or cognition without conceptualization. So if I see Girtz as a three-dimensional thing or however I happen to see Girtz, conceptually as a person out there in space and so forth. That's okay, and it's good if I'm going to throw him something. But more fundamental is without conceptualization just to feel the immediacy of Girtz.

[09:24]

Yeah. Not that Goertz is the work leader and I think that we ought to paint the other two doors blue this afternoon. Or chartreuse. Chartreuse is a greenish kind of funny color. There was a song in the 50s. She dyed her hair chartreuse, chartreuse, chartreuse. She dyed her hair chartreuse. Probably no one here has ever heard that song before. I think it disappeared very quickly. Yeah. But there's a lot more information In the immediacy of Goethe's in this room than in some conceptual apprehension.

[10:46]

And if I allow myself to feel the immediacy of Goethe's, It also opens me to the immediacy of myself. And I'm really involved in noticing how I appear, experience myself and this situation. And it opens me to the immediacy of the whole room. It's almost like suddenly we're all under water. And I feel the water of each of you in my hara. So this is also possible when there's a more integrated mind and less diffused mind.

[11:51]

So we begin to see things more in clarity. And in the structure, we begin to see the structure, feel the structure within things. And we begin to feel the proportion of things. As I spoke earlier about Sukershi and the Mokugyo, that intelligence is to know proportionality. to know context and connectedness and the more I can feel the proportion of each situation the more I have an experience of beauty because each situation has a subtle beauty This is also one of the ways you know you're on the path.

[13:01]

Because surprisingly, each situation has a kind of beauty. Whatever it is, even bad situations have a funny kind of beauty. And also have a funny kind of humor. It's like something terrible happens and you just have to laugh. Particularly when it's you who've done it. You know, sometimes I make stupid mistakes, and it cracks me up. And it's also one of the signs that you're on the path, because, oh, there's a difference that really makes, you know. To be so stupid, yeah, it's funny. Yeah, I like that.

[14:05]

And this sense of beauty then opens you up, again this is traditional in my experience, opens you up to apprehend the totality of situations. Like this idea of sparsha, to know the totality of a non-sensuous mental object. Because proportion and totality and beauty are all phases of each other. And the fourth stage in this Abhidharma way of looking at it is a kind of return to the beginning.

[15:11]

Now you have a deep, though really virtually unshakable stability. Nun hast du eine tiefe, wirklich eine unerschütterliche Stabilität. Es ist nicht nur ein Gefühl eines integrierten Geistes, sondern eine tiefe Stabilität. Und gestern Nachmittag? I may have made this whole sense of a path and this space and no more mountain climbing in Japan, et cetera, may have sounded rather complicated. And I always, when I see that, I always think of the person who practices here and practices very well.

[16:15]

He told me sometimes I'd like to paint six fingers on one hand. And it's true, sometimes I do. Sometimes I paint a thousand. Yeah, but sometimes maybe it's necessary. But my way of trying to come into something is to feel out all its possible dimensions. And I never really spoke about the path in just that way as I did yesterday afternoon. But it really does make a difference whether you see space and time as cyclical or not. Cyclical, always repeating a pattern. Or whether you see it as a straight line into a non-repeating future.

[17:33]

Or whether you see it as a kind of circle, not a cycle, but a circle ending here. And Dogen spoke about the way as the way circle, the way ring. He spoke about the path as a path circle or path ring. The word is dokkan, he used. The way as a circle. And he meant this very... infolding, holding, and unfolding. So there's a kind of circle of things coming in, holding, and... And we try to express that in small ways, the way we pick up our eating bowls.

[18:39]

We tend to... make a little circle as we put it down. And if you notice the way we offer incense, we go up and make a circle. And when I offer the incense, it's a kind of circle. So there's kind of lots of the rituals in Zen are to kind of build this feeling of a circle into you. And there's other reasons for it, too. There's a sense that when you, as I've pointed out many times, when somebody hands you something, you... and you empower it in the field of the body. So for Dogen, he would perhaps say that the way is this sense of continually arriving in the present to start from here and end up here

[19:41]

Again, perhaps we could describe it as this horizontal circle coming in and going out. And then that rolls into the next moment. And the more fully that you experience this infolding, holding and unfolding, the more fully that experience in the embodied present rolls into the next moment. And trusting and feeling that is also the path. I don't mean, again, this is the only way to live. You have to live in many ways and follow many goals but within that you can still have this experience of how we actually exist things coming into the senses and into the mind and being absorbed in you sort of smelted in you

[21:16]

and then expressed in how you live and breathe and talk to people and so forth and a clarity and freedom in that and a feeling of timelessness that the more fully you know the world that way the more fully your path unfolds of itself. It's hard to come into that trust, but it's possible. That trust which arises from relaxation and openness. And it's the root of relaxation and openness. A trust somehow that we belong in this world. And belong right here where we are. This is a treasure.

[22:51]

Thank you very much. Thank you for watching! Die Fülle gewesen sind zahllos, ich gelobe, sie zu retten. Die Begierden sind unauslöschlich, ich gelobe, ihnen ein Ende zu bereiten.

[23:52]

Die Damers sind grenzenlos, ich gelobe, sie zu beherrschen. Der Weg des Bruders ist unübertrefflich, ich gelobe, ihn zu erreichen. Ten-mi-yo-po-no-wa, yaku-sen-man-ro-n-yo-ai-yo, bu-ho-to-ka-to-shi, wa-re-yu-ma-de-ken-mo-shi-ju-ji.

[25:17]

sura kotho etare negatwa orayu o shinshitsko higon heshita te vatsura Are those few of you who are joining our seminar today or yesterday afternoon?

[26:22]

As you're probably aware, the seminar has become primarily an examination of the Heart Sutra. Today I think I should probably go through it again. But first, did any of you see the ruddy autumn moon last night? Ruddy? Ruddy means reddish. Yes. Yeah. Maybe it was rather late. About 11 o'clock, 10.30, I took a walk, and it was coming over the eastern mountains. The autumn moon is a special, for some reason, even in July, is a special image for Zen.

[27:25]

There's a poem by a poet named Stonehouse. If I can remember it. It goes something like, let the self go And look back inside. Let the self go and look back inside. Don't let a single thing bind you. The clouds disperse. The world is wide. The clouds disperse.

[28:37]

The world is wide. Over the mountains rises the ruddy autumn moon. Or maybe ruby autumn moon. Yes. Stonehouse was a 14th century Chinese Zen hermit poet and Zen master who wrote a lot of poems and they were, I guess, fairly recently translated by a fellow whose pen name is Red Pine. Der viele Gedichte geschrieben hat und die erst kürzlich übersetzt wurden von jemandem, der sich Rote Pinie nennt.

[29:39]

His translations have gotten, years ago he started publishing translations which were a little mechanical, I thought. These are very good. Und vor einigen Jahren begann er Übersetzungen herauszugeben und die waren etwas mechanisch, aber die hier, die sind wirklich sehr gut. And Paul gave me the book, he introduced me to it. And the poem reminded me also of the backward step of Paul's talk lesson. That I appreciated very much. Thank you. I learned a lot from it. Not as much as Suzuki Roshi would, but I learned a lot from it. Okay. Vajrapani commented on the Heart Sutra.

[30:50]

And he said that when the mind is placed in meditative equipoise, equipoise, equally balanced, equipoised, maybe you don't have a word. In perfect balance means equal poise or one pointedness it means. What would you say? She's not sure. Anyway, we know what that is. We all have the experience of meditative equipoise. Can way back there you hear us? Oh, okay. You should move up maybe. But anyway, okay. When the mind is placed in meditative equipoise... and does not conceive of anything for a prolonged period and only observes the clear joyous mind sounds good, doesn't it?

[32:12]

when the mind is placed in meditative equipoise for a prolonged period and only observes the clear joyous mind the union of the varieties of phenomena are seen as empty. But let us again understand that this is possible. That if you practice and get really used to your sitting posture, and find some relaxation inside. And openness.

[33:33]

It becomes possible, if only for moments, to rest in meditative equipoise. Because this is not just an experience, it's also a kind of knowledge. The knowledge that is the root of wisdom. The transformative knowledge that's the root of wisdom. So when the mind is placed in meditative equipoise, for a prolonged period, or even for a moment, and nothing is conceived of, The varieties of phenomena, the union of the varieties of phenomena, is seen as empty.

[34:45]

And no self is discovered. And when arising from meditation, The varieties of phenomena then appear in their separateness. They are still seen as permeated or felt as tasting of emptiness. or permeated by emptiness, or marked by emptiness. And we can't anymore see phenomena as real in the same way. So it's a kind of knowledge. If you've had this experience, Yes, yeah.

[35:57]

Everything has then afterwards a taste of emptiness. Now... The local folks here who have cows don't look at a cow, their cow, and see it as empty. So, maybe, anyway. So it is some kind of problem to say that form is emptiness. It's better to say something like, form is not separate from emptiness.

[37:08]

I mean, if you say, the cow has molecules, Or the cow is completely molecules. But you don't see them. So we need to say something that the cow is not separate from atoms. But just to say the cow is atoms is too formulaic. and everything is atoms so it doesn't mean anything to say the tree is atoms etc but to say the tree is not separate from atoms says something about the tree So I'm saying that when we practice this, I mean, I would like to, as I said, do an English version.

[38:11]

Perhaps which is easier to practice with. I would hope it's easier to practice with. And yet the mantra or dharani of form is emptiness and emptiness is form is a useful practice. But I think, again, if we take it too far, we end up in a, without understanding, we end up in kind of some nihilistic or empty feeling. So right now the best phrase I can come up with is, form is not separate from emptiness. And emptiness is not discovered separate from form.

[39:18]

Emptiness is not discovered separate from form. Again, there's no generalization of emptiness out there. It's the atoms of the tree. And I'm using that as a metaphor, but not as an equivalency of atoms and emptiness. But just that atoms are a hidden aspect of the tree. And emptiness is a hidden aspect of the cow. And you can see how completely a dharanic sutra like this is based on meditative experience.

[40:20]

And the first beginning of it begins with Avalokiteshvara in meditative equipoise. And if our neighbors did spend some time in meditative equipoise, as much as we do, they might see their cow as empty. They'd start having funny names like Daisy and Shunyata and things like that.

[41:28]

Hair Learhide. Ring, ring, ring, ring. And they do say, no, I shouldn't say, moo. I never thought of that until just now. Yeah. Each cow reveals their emptiness. You ask any cow, does a cow have a Buddha nature? The farmers just aren't listening to the Dharma, which is right in front of them. At the same time, you know, the genius of Zen produces such simple verse lines.

[42:43]

as the flower is not red, nor is the willow green. That's really no different than the Heart Sutra. What do you see when you say to yourself, the flower is not red? Yeah, nor is the willow green. Yeah, you see red, I think. But you see red permeated by emptiness. It's a little different kind of red. It's a not red red. And a not green, green willow. And I think you feel something inside.

[44:09]

And so it's not just about the willow or the flower, but about what such a funny conjunction of words makes us feel. And if you say a phrase like that the flower is not red nor is the willow green the feeling in your chest and breath perhaps brings a feeling of not-ness or emptiness to whatever you look at. And this can also be used as a phrase. Not particularly about flowers and willows, but just to bring yourself into this feeling of emptiness. Nicht speziell jetzt über Blumen und Weiden, sondern um euch in dieses Gefühl der Leerheit eintreten zu lassen.

[45:18]

The flower is not red. Die Blume ist nicht rot. Nor is the willow green. Noch ist die Weide grün. And the phrases which I've given you so often, because they were so important to me. Und die Sätze, die ich euch so oft gegeben habe, weil sie für mich selbst so wichtig waren. The negation of going and doing. Das Verneinen des Gehens und des Tuns. no place to go and nothing to do, which also negates place and doing. It's also very similar in its effect to practicing with the Heart Sutra. and can open you up to practicing with the Heart Sutra. Just as in the Heart Sutra the first thing they speak of as being empty are the five skandhas. And if you discover the five skandhas as empty, you also discover that there's no self to be discovered in the five skandhas.

[46:44]

So this is also a negation of self. I think we can say non-self and not not-self. We can say non-self more accurately than not-self. We can't make that distinction. Can you repeat it? Yeah. Let me say something else then. It doesn't have inherent existence. It's not to say that it's utterly not existing. The self and phenomenon and willow trees, they exist. But there's an experience of knowing them free of inherent existence. Something like it's the taste of emptiness.

[47:46]

So you taste the emptiness of their existence. So, at least in English, non-existence is a kind of unity, entity. For instance... If I hunt for a Geralt who never forgets me, And I hunt everywhere in the building. And I say, I feel, Gerald has forgotten me. Right? I experience the absence of Gerald. I don't experience no Gerald. I experience the absence of Gerald. That's something close to the experience of emptiness.

[49:05]

I experience the non-Geralt. But I don't experience no Geralt. This is what it means that emptiness is not to be discovered separate from form. I can only discover the absence of Gerald through Gerald, even if he hasn't forgotten me. Yeah. Is that completely clear, right? You have to get into the... Get into this Zen way of thinking. Imagine an old lady who lives in a New York apartment. And she's about to walk her dog, which never goes out by itself.

[50:09]

And she hunts through her apartment and cannot find the dog. We can see, imagine how strongly she'd experienced the absence of her dog. So every time you want to understand emptiness, think of this old lady. Experiencing the absence of her dog. Well, maybe that's too much. Okay. So, before I start to go through this Dharani Sutra again, do you notice how I made it disappear yesterday and it just reappeared? I had the absence of the Heart Sutra yesterday.

[51:17]

Okay. Avalokiteshvara Bodhisattva when coursing in meditative equipoise the wisdom that goes beyond wisdom that you can't know conceptually perceived, understood, that each of the five skandhas are empty, are empty of own being, and thus was saved from suffering.

[52:20]

The suffering that arises from the delusion of a permanent or inherent self. And I think it's an amazing thing to recognize that if we have a different view of self, although we have to have the functions of self, if you have a different view of self, especially the view that this sutra is recommending, your relationship to suffering is very changed. you would speak more of experiencing something than suffering. Even in, I mean, you can use the word suffer, like somebody close to you dies, you will naturally have grief. But it's... I don't know.

[53:40]

I mean, you would say something like, you would feel you're in the midst of grief, but you wouldn't necessarily call it suffering. And you would be in the midst of suffering, be in the midst of the grief without trying to get rid of it. It wouldn't be something you suffered through. It would be rather something you gratefully went through as part of your relationship with the person who's died. And this kind of difference arises from a different view of self.

[54:41]

Now, I spoke about the five skandhas earlier as a substitute for self. And let me try to say something about that. First, as I recommended, you see the functions of self. Establishing separation, connectedness and continuity. And if you practice this skandhas, Even the practice of noticing and saying, this belongs in this heap, this belongs in that heap, is a practice which produces a feeling of emptiness. For some reason, a practice like this frees you from each thing you put in a heap. And eventually you see that there's no self in any one of the five heaps.

[56:19]

And then you notice that each of the skandhas separately has the functions of self. There's a sense of continuity, separation and connectedness that can arise in the functioning of each. Es kann ein Gefühl der Getrenntheit, der Verbundenheit und der Kontinuität im Funktionieren von jedem von ihnen entstehen. So again, these are not philosophical categories, they're experiential categories. Und noch einmal, das sind keine philosophischen Kategorien, sondern erfahrungsmäßige Kategorien. In which you get to know the world through the form skandha. and get to know your world through the feeling Skanda, and likewise through the perception Skanda, the mental conditioning Skanda, and our usual Skandic presence in consciousness.

[57:24]

And then, as I've said, the skandhas are much easier to see as empty. Because, for example, in the field of feeling, non-graspable feeling, there's nothing you can grasp. Feeling accompanies all mental and physical phenomena. Sentient physical phenomena. And yet it has no permanence or inheritance. It arises and disappears. And that's also a statement of emptiness.

[58:44]

So I'm repeating this, you know, in the manner of the Heart Sutra repeating it. And in the manner of being in the state of meditative equipoise. where you keep tasting the emptiness of phenomena until that taste stays with all of your knowing. So a teaching like this in the point of a mantra or dharani Und eine Belehrung wie diese und der Punkt bei diesem Mantra und bei diesem Dharani is to keep exposing yourself to the teaching so it seeps into your perceptual, conceptual and physical activity and this seeping in

[59:45]

increases the likelihood of the turning around experience which allows you then to from then on see everything as empty. The way the mind works and your views are structured simply shifts And then the seeping in process is much more profound. Now sometimes in the past I've described the five skandhas as a lifeboat. A life raft in the sea of emptiness. Someone translated bio-entrainment for me yesterday as drifting around in each other's waters. I don't know if drifting is such a good example, but anyway.

[61:13]

Living in each other's presence. So I described the Skandhas as a five-fold lifeboat in the life raft in the sea of emptiness. Not only because you really feel the water of emptiness in the life raft. And from the life raft you can go for a swim easily in the sea of emptiness. But it's also for our psychotherapeutic practice a very good way to work on the ship of self. ist das auch eine sehr gute Art, um am Schiff des Selbst zu arbeiten. Als ich in der Handelsmarine arbeitete und auf diesen großen Frachtern lebte, wenn wir das Boot neu strichen, especially before we went into harbor.

[62:36]

So the ship itself looked good in the harbor to the people who came to ship their goods on it. As soon as we went back out to sea, we often shipped off the very new paint because it was painted over rust. Yeah, but they wanted to look good in the harbor. That's how a lot of us go out for a date Saturday evening. When we come back, we chip off and the rust is there. But they'd let us overboard, either on scaffolding or sometimes in a little boat, and then we'd paint and chip the side. Because it's very hard to work on a ship while you're on the ship.

[63:41]

So if you have the five skandhas, then you can kind of work on repairing the cell. Because you need a strong self to function in most of our job worlds. So anyway, the five skandhas is such a useful practice. As a substitute for self and as a freedom from self. So that's why it emphasizes the very first thing in this sutra. This Dharani based on the large Prajnaparamita Sutra.

[64:42]

So then, as I said, Shariputra is addressed. Because he represents the brightest of the disciples of the Buddha. Who particularly understood the Abhidharma. And this, as I said, is the transition from early Abhidharma to Mahayana Abhidharma, and to the Mahayana teaching of emptiness. So the Bodhisattva teaches Shariputra, which is again, the Buddha doesn't appear in here, Which is again later Buddhism which says it's the Bodhisattvas which really are the source of Buddhism.

[65:57]

And the Bodhisattvas which can teach even the disciples of the historical Buddha. O Shariputra, form does not differ from emptiness. Form does not differ. Emptiness does not differ from form. And again, as I said, I would say form is not separate from emptiness. Emptiness is not discovered separate from form. And then that which is form is emptiness. And I would probably say that which is form is also emptiness. And that which is emptiness is also form.

[66:58]

So it starts with the first of the five skandhas. or the skanda realized through meditative equipoise and then extends that to feelings perceptions mental formations and consciousness I didn't bring my watch so would you tell me what time it is Oh, my goodness. Again, we're only in the first few lines. Ralph is going to get mad at me. Oh, dear. Okay. Okay. But this is also about timelessness, so don't worry.

[68:14]

O Shariputra, all dharmas are marked with emptiness. And dharmas, marks of emptiness, are not appearing or disappearing. neither being tainted nor pure and neither increasing nor decreasing so that's simply what this says and then since this is supremely logical it says therefore in emptiness no form No feelings. Now here we're talking about the practice. That this is again like the flower is not red. Yeah. So you work with no form. Even in the form skanda, you let go of form. It's like let go of self. In this little poem I gave you.

[69:27]

And look back inside to where you don't conceive of anything. So even in the form skandha, don't conceive of form. Even in feelings, don't conceive of feeling. So this is meditative instruction. But it's not limited to being in meditative equipoise. But during the day, you could take one skanda or one vijnana at a time. or the twelvefold linked causation which is referred to in this ignorance, old age and death for example you could just practice with no old age and death I know it's not logical but I like this practice

[70:34]

And so you just see how you feel when you say no old age and death. Or as the Diamond Sutra says, no lifespan. Yeah, I've had quite a long life, I mean, I suppose. It only seemed like a few minutes to me. And maybe I have some more life. But when I'm here, there's no life span. I'm here exactly like I'm here whenever I'm here, in any here. So if I think, oh, I'm Dick Baker and I'm this kind of goofball, it's not very helpful. A goofball. A goof is a kind of dumb person.

[71:45]

It's an expression. A dumbkugel, yeah. We went to the seminar and the teacher revealed himself as a dumbkugel. A dumpfkugel in Buddhist robes. So it's much better to feel no life span. No dumpfkugel. And the more I let go of all that baggage, And I don't feel the pressure of my past. I don't feel the pressure of a future. Whatever here is like a fountain that just comes up. There is so much more freedom.

[72:49]

And it's almost like being in meditative equipoise. So this is this kind of practice. Therefore let us practice that in emptiness. No form. No feelings. No perceptions. No mental formations. No consciousness. And that's the... Anyway, okay, no eyes, the organ of perception. No ears. No nose. No tongue. No body. No mind. This is just openness and freedom. No color even. No object of perception. No sound. No smell. No taste. No flower. No green willow.

[73:57]

No touch. No object of mind. No realm of eyes. The field of perception that arises. And here this is the meeting of the three and tuning in of the three. As we spoke about it. And no realm of eyes all the way until no realm of mind consciousness. No, the dharma of mind consciousness. And here we're at the 12-fold linked causation, no ignorance. And also no extinction of ignorance. This means it's not utterly non-existent. It's not utterly non-existent. No ignorance and also no extinction of ignorance. No tree and also no extinction of the tree.

[75:12]

This is describing a state of realization. Or a state of being free from conception. And not just because this can be quite a blissful experience. But it acts in you as a catalyst. And transforms how you exist. No ignorance and also no extinction of it. Until no old age and death. And also, unfortunately, no extinction of it. Or fortunately, actually. No suffering. And no origination. No stopping. No past. no cognition, and also no enlightenment, no attainment.

[76:37]

Not even the wisdom that knows this sutra exists. Because the wisdom that knows things as emptiness also is a conditioned arising. Yes. So the mind of not existing is wisdom. And that's also a conditioned arising. The mind that doesn't grasp at things as permanent or real. With nothing to attain, And the Prajnaparamita Sutra in 8,000 lines I think it's thought to be the earliest of the Prajnaparamita literature.

[77:47]

And it's translated into English. And I don't know if it's in German. But... It begins with when the Bodhisattva sees that there's nothing to attain, that there's no enlightenment, no wisdom, no Bodhisattva even. and is not filled with trepidation or fear, then there's the beginning of wisdom. And thus the bodhisattva depends on prajnaparamita. And this is an interesting word, depends. Knowing there's nothing to attain. If you can really know there's nothing to attain right now.

[78:48]

This is the path starting from here and arriving at here. Starting from here and arriving at here. This ring here. our circle path, as Dogen calls it, Dokan. And yet we have the habit of depending. It's our nature to depend. And so instead of depending on something you can't depend on, You depend on what you can depend on. Just as Paul said last night, he said to Suzuki Roshi, I guess the only thing I do each day that's true is chant the Heart Sutra. So he already was starting to depend on the Prajnaparamita.

[79:52]

And this depending on space-like mind space-like mind is not disturbed. Everything can appear in it without hindrance. So this space-like mind is indestructible. So we can depend on this space-like mind. That's the bodhisattva depending on Prajnaparamita. And that act of depending, which is in some ways an act of delusion, But you're now depending on this usual delusive act.

[80:54]

You're now depending on space-like mind or Paramita. The Prajnaparamita becomes the gate for emptiness to flow into all of your life. And this is the tantra-like practice of the very obstruction is the gate of freedom. And thus now without any hindrance we are free from fear. And that's again what I tried to speak about yesterday as Gerald pointed out. And far apart from all perverted views, all of us, he and she, dwell in nirvana. And it says the next line, in the three worlds, it really should say in the three times.

[81:59]

In English it means the three worlds of past, present and future. But usually in Buddhism, three worlds means the tri-loka, tri-loka of desire, form and formlessness. Desire, form and formlessness. So maybe in the three times... All Buddhas in the three times in like manner are Buddhas because they depend on Prajnaparamita. And through that tantric dependence attain unsurpassed complete perfect enlightenment. Therefore each of you Who are chanting and practicing this Duranic Sutra?

[83:07]

Know that this is the great transcendent mantra. There's no wisdom or teaching that can surpass this. Because emptiness cannot be surpassed. And it's the bright mantra. Because, well, we could say because everything becomes clear and bright. It is the utmost mantra which opens you to your fullest being, really, or becoming. It is the supreme mantra There's nothing that can be compared to it again. And it's able to relieve all suffering. And we should understand this as true, not false. We need to understand some things as true.

[84:07]

So let us understand this emptiness of form, and form as emptiness, as what we can say is surely true. If anything is to be considered true, it's hard for us human beings to consider anything true. Particularly when everything is changing. But we need the experience of truth and trust. So let us say this is true, not false. And we are not independent from others, from other people and this world. So let us make this great teaching available to everyone.

[85:20]

Let us not have a double teaching for ordinary people and a different teaching for adepts. Let us proclaim this teaching which goes beyond double teaching. The Prajnaparamita mantra. Let's proclaim this mantra that says this mantra which carries the essence of this teaching. Gone. Gone. Gone. gone beyond completely gone beyond enlightenment svaha svaha is a feminine evocative because women do it better than men to abandon themselves completely to something

[86:22]

And Svaha literally means everything given away. And it's also this exclamation of wisdom. So when people come to see you, you say Svaha. Gate, gate, paragate, prasangate, bodhi, svaha. Thank you very much.

[86:57]

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