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

[01:04]

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 nothing is nothing? That's some kind of statement, almost like emptiness.

[02:15]

But if I remember, I think he's speaking about the infidelity of his wife. If his 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.

[03:16]

Not knowing what will happen when your parents or your friends will die. I began losing people from my life, sometimes in high school. Not knowing it's also a sense of loss. Not knowing what you're losing and what loss is going to mean. So it's not something you have to care about.

[04:19]

Not knowing is not knowing all kinds of things. 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 a koan, you know, it's probably the central koan of much of what I'm speaking of. Yeah, that's what we're talking about now.

[05:19]

And, yeah, it's case 20 in Shoyoku. And the case is really simple. I'm going on pilgrimage. 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? They put pictures in sand here, and he's standing inside.

[06:21]

I've never seen such a picture before. It can't be that big. You notice I call this Xen at the end. It means X is not knowing. I don't really know what I'm teaching, so I always call it Xen, Xen, Xen. It says, I, ears, nose, tongue, distinguish territories.

[07:22]

It distinguishes territories. But it means... But it means there are only five prepared, there is a lot in between. And then he says, but inside the skull there is no knowledge. And the introduction to the koan says, the way is seven ways across. Da heißt es, der Weg, der ist sieben Wege jenseits.

[08:28]

And eight ways up and down. Und acht Wege nach oben und unten. What is that? Was soll das? It's seven ways across and eight ways up and down. Also sieben mal kreuzen und acht Wege nach oben und unten. It's a description being folded. Es ist eine Beschreibung von eingefaltet sein. So how do we enter into unfoldings? Do we use our senses? But the five senses, they only distinguish territories. But then they have a little jokey riff. And mouth says... My job is speaking, eating. What are you doing above me, nose? And the nose says, The sacred mountain always occupies the central place.

[09:41]

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

[10:52]

And then it says, in the eyes it's called see. In the ears it's called hear. What is it called in the eyebrows? I've started my book with this quotation. What is it called in the eyes? They referred to a guy named Kindola. Somebody put the Buddha as Kindola. Somebody asked this guy named Kindola. What is the Buddha? And he was a white-haired old man. And when he was asked the question, he took it like that. So if our senses are only five territories, as I say, like with all kinds of cell phone calls in here,

[12:16]

What else isn't in the territory, Fireside? The American Indians have some idea that there's a long body. I think it's a useful term, the long body. Okay. So one example of emptiness is we can call entitylessness. Entitylessness. That there are no entities. That there are no entities. Yeah.

[13:29]

I mean, if you think you live in a container, this worldly kind of container you're living in, then you're thinking in terms of... And you look at the leaf blowing in the wind. If you think they're blowing in a container, the sky, the covering sky, that's thinking in terms of entity. 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 inner relationship of the leaves and the air of each other making each other.

[14:33]

Where is the entity here? Is it the tree? Is it the weeds? Is it the air? So in this belt, now this is the draft board. When I was a kid, Bell had a handle and a cracker. I'd never seen Bell like 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?

[15:36]

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 the physical bell? Is the entity the physical bell? Oder ist diese Einheit das, mit dem ich sie schlage? Oder ist diese Einheit meine Entscheidung, sie zu schlagen? Is it the entity, the vibration of the air that carries the sound waves?

[16:43]

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. That's the smelting of the coppery tin to make bronze of the bell. The arrangement of the molecules. The entity of the bell. It's the decision of the bell maker to make this bell. And it's a pretty good bell and it's signed by the maker. So it was his idea of the bell.

[17:43]

ist seine Idee der Glocke, die Einheit der Glocke. Now what I went through is a standard practice in Zen Buddhism in all of Buddhism. To actively search in such a simple way for the entity. Then you search for traditional, you search for yourself the same way. Is this who me? [...] Is this influence on me from another person me? Is this a thought for me? And you keep repeating this until you're really convinced there's no entity called self.

[18:59]

And there's no entity called self. none of this you can find an entity whatever it is is what you find is an activity strictly speaking in Buddhism every word should be a verb There should be no nouns. Nouns make us think there's . Tree is a noun, but actually what pattern is tree. And here there's Bella in cushioning, sitting. Kissing in. Okay.

[20:00]

So that's one sense of emptiness, which is that you cannot locate an entity. Und das ist ein Verständnis von Leerheit, dass man nicht eine Einheit festmachen kann. We can say entity-lessness is a synonym for emptiness. Und wir könnten sagen, so eine Einheitslosigkeit ist ein Synonym für Leerheit. No, intellectually you can grasp this. But it's the repeated search for an entity which really gets it into your bones. Until finally you don't habitually think in terms of entity.

[21:02]

Then you have this feeling of gratitude more. The things just appeared 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? One is really rooted in impermanence, the other rooted in implicit idea of permanence. So that's the emptiness in the way of objects and self.

[22:24]

The early Buddhism emphasized the emptiness of self, but Mahayana Buddhism emphasized the emptiness of self and victim. So you can understand Intellectual. There's no entity you can grasp. It's always an activity. Not a bell until it's used as a bell and somebody wants it to be a bell and I have a striker and somebody wants to hit it, it's a... Well, to do the emptiness of the next time, maybe we only have five minutes, so maybe we should talk. Here is the male result.

[24:04]

We will decide and we will continue separately. And not grasp at anything being done. And then in this field of continuous activity, What do we find there? Stability. Let's start with that.

[25:07]

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