Is there anything you would like to speak about? talk with feelings, but in practice also develop completely different things internally. So something in the form that many contradictions appear. In practicing with such a koan, or just during a week like this, and when we talk about the qualities of the Buddha, I notice there are not only the... What is also developing is a lot of resistance. In you and everybody.

[01:08]

In me. Resisting the qualities of the Buddha. You should be ashamed of yourself. Yes, okay, I understand. The question is, how can I... I have the feeling, the more... So the question is, I feel that the more I practice or the more there is silence, the more resistance is developing. The more there is silence? Stillness. In you? Mm-hmm. How can you resist stillness? Do you get noisy? After stillness, when stillness is afterwards.

[02:10]

My question is, how can I meet this resistance? I think this kind of resistance we all have to various degrees. We resist it sort of at a conceptual level. But I think that conceptual level is deeply rooted in how we know the world. So it's not just that it sounds too goody-two-shoes.

[03:13]

I thought I'd try that out. Goody two-shoes means somebody who's good all the time, and I don't know, it's some kind of children's thing. Ein Gutmensch? Yeah. But... And it's not just the resistance of opposites. Es ist nicht nur der Widerstand der Gegensätze, Yeah, I mean, our mind usually, if we take one form, it then presents or comes up with the alternative. I think it's... more deeper than that and rooted in the way we know the world. At least that's something that has been my experience. So you have to kind of sneak up on the Buddha. You sneak around the roots that are threatened.

[04:40]

Mm-hmm. But I think it becomes a mixture of a negotiation. And that kind of faith in the intention, even though the manifestation is resisted.

[05:54]

Almost any real step in practice is going to be resisted by the... ego and by our habits of knowing. By the way, this morning I think it's hard to translate these things like a distinction between thinking and cognition. And the cognition, you know, a non-arising, in English, a non-arising cognition is a little better than a non-arising thinking. Cognition more emphasizes knowing the world and thinking is representation of the world.

[07:20]

And this is not what I said this morning about not thinking or not cognizing. What I said this morning is not about not thinking or... yeah, cognizing. Well, I don't know. Yeah, but how would you translate that word? Cognizing? You don't like it? We don't have the work of cognition we have. All right. And so it's not about not thinking. It's about the mind that thinks not arising. It's not about that you don't cognize, that you don't think.

[08:25]

Because you cannot think, but the mind that thinks is still present. And the mind that thinks is still present. No, you're making faces at me. The mind that can think is ready to think. It's like the mind of sleeping is ready to dream. It may not be dreaming, but it's ready to dream. So this is the non-arising of the mind of dreaming.

[09:28]

It's, you know, it's... Someone said to me in Dokusan recently, they found when they imagined... or took the attitude of a field of thoughts rather than individual thoughts. Individual thoughts. When they felt that thoughts arose from a field of thoughts, The thoughts tend to disappear back into the field. That's a sort of similar way of looking at it. So again, it's useful to think metaphorically of the mind as the different minds as different liquids.

[10:54]

So just use English. The mind of cognizing is a particular kind of liquid. And it produces cognition. But if the mind of cognizing itself doesn't arise, cognition doesn't arise. Now these are, from our usual way of thinking, very kind of obscure distinctions. But for a somewhat experienced meditator, they're not subtle distinctions at all. Much like the difference in looking at the waves and water and looking at the water.

[12:07]

It's not a subtle distinction between waves and water. But we usually don't see that when we look at our thoughts. Yeah, and I guess there was also some, it wasn't clear, the distinction between reality and actuality. And I believe you have two words that convey that, don't you? What are the two words? What are the two words? Oh, you already said it, okay. Yeah, well, in English you can't do it. Reality has the sense of it's real and permanent. It's out there. You have to deal with reality. Man muss mit der Realität, mit der Wirklichkeit umgehen.

[13:27]

If we say actual in English, it means it's a lot of acts. Wenn man actualities sagt im Englischen, dann heißt das, es ist eine Menge von Handlungen. Geschehen, sehr viel geschehen. Something happened. Yeah, and you can act in actuality. You're participating in actuality. You're faced with reality. Yeah, I mean, I can't use the word reality without putting it in quotes because... I've been practicing long enough that the word reality simply feels false. Yes, Christina? sentence came to my mind, I think it's from another koan, and it's the Buddha's reality body is like space.

[14:48]

What does reality mean then? That's a bad translation. It would be better to say actuality body. The Buddha's body of actualization is like space. I wanted to go say this morning this thing about what is the pure body of reality, which is like something like Christine just said. And I told you, young men says, the six don't take it in. And then the koan says, if you think this means the six consciences, you're just a dummkopf. But of course it does mean the six consciousnesses.

[15:57]

Don't let these koans fool you. And the Buddha is technically defined as that which the six consciousnesses don't take in. It's not in the category of those distinctions. No, but if the koan, so what the koan is saying, if you answer this koan by saying, ah, it means the six consciousnesses, You're trying to answer it with distinctions. So that's immediately wrong. Or not. You can't practice with that. in relationship to the so-called pure body of reality, pure body of actuality.

[17:05]

So what you practice with is the feeling of the six not taking it in. You practice with the feeling of the world appears in the six senses. The five physical senses and mind. But But your view is, as I know the seamless world right here. In other words, we have to go back to some simple distinctions. Yeah. You know, I hear the baby cry, making noises.

[18:16]

I see the baby. When I'm up close, she smells wonderful. Yeah, so the senses take in the baby. Also die Sinne nehmen das Baby auf. And gives me a feeling of knowing the baby in these categories. Und sie geben mir ein Gefühl, dass ich das Baby in diesen Kategorien kenne. But suppose as, you know, that we were all, all deaf. Aber angenommen wir werden alle taub. We had no ears. Yeah, so we could see the baby and smell the baby, but we'd have no idea what sound meant. From seeing and smelling, we couldn't imagine what sound was.

[19:20]

Okay. So, and the sound and the looking are quite different. There's all kinds of stuff in between there. The sound, the baby's sound and my seeing the baby are two categories that are formed through my senses. It's a little bit like the disappearing notes. Okay, if you all look to the right now. Now hold your head straight and look to the right. And then close your right eye. And you see your nose, don't you? And then you open your right eye and the nose disappears. Because the brain blocks the seeing of the nose.

[20:44]

because the brain blocks the seeing of the nose. The brain is programmed to block the seeing of the nose by the left eye, so that you're not bothered by the nose as you look left and right. Particularly if you have a nose like this one. We're wondering what's going to happen to this little girl. So the brain programs out a lot of things. And the brain makes a seamless-seeming world. Seamless means it has no themes. And when in fact there's big gaps between the territories the senses notice.

[22:10]

For example, I mean, the example I always use, think how many handy phone calls are in this room right now. Probably thousands. Tens of thousands. And there's all kinds of television and movies and things. We simply don't have a sense to notice them. We don't have a sense field that notices those things. So part of the sense of the six don't take it in is the continuous awareness that what you're getting is a picture created by five or six senses. And the feeling that the whole body is something like a tuning fork.

[23:15]

And the whole body, like a tuning fork or something like that, is getting a lot of what the five or six senses don't notice. So to say, oh, that means the six senses is not to understand it. The koan means turn the body into a tuning fork. Which has a sense of the wider, the picture of the world that's wider than the senses. And that's what you're trying to do when you're doing zazen. We could say zazen is the effort to turn the body, the backbone, into a tuning fork.

[24:37]

Okay. Yes. If you see his jaws behind his head, don't travel with them. Yeah. That's a special way of looking at space. Well, jowls is, you know, this, right?

[25:46]

So it must be some kind of Chinese expression. When you walk behind somebody and you can still see their cheeks hanging down, that's an unusual person. So there's a person in front of you that their back is to you. And there's some old... What kind of old guy is that ahead of me, you know? You can actually, from the back, get a feeling of his face, because his cheeks are so old. You know, I look in the mirror and it's happening to me. LAUGHTER And there's a tradition that if you're wise, you get big ears. So probably the ears are hanging down too, you know.

[26:54]

Yes, so go ahead. So it doesn't have to do with when you're behind the person, you're able to imagine or have a sense of their front. No, because you can't imagine their front. You can all... You know, this is a phrase that's always perplexed me in reading for years. And Cleary has a footnote on it somewhere that we discussed the other day.

[27:59]

The point is, it's this typical two meanings in one, which is typical of Buddhist thinking and Chinese thinking. Like practice is leading to enlightenment and practice is enlightenment itself. Tathagata is simultaneously coming and going. So this is an attempt to present the world always like the full moon is only half the moon. When you see the full moon, you're only seeing one half. And we never see the dark side.

[29:02]

So there's a sense that all these two meanings in one word are to suggest the complexity, the fullness of the world. Yeah, so... So this is another example of that way of thinking. Which is, it's amusing, but here's how I understand it. You're walking, you see some guy, and you see the, he's got these big old cheeks and ears, you know. So you already see part of the face even though you're behind. But you don't see the whole face. And it might be a monster. Or it might be a good person or it might be a dangerous person. So it means you don't see the whole face, you see part of the face, so it could be a good person, a bad person, or a monster.

[30:25]

And so sometimes a great Zen master, a great teacher, is described this way. Because they are... there might be wonderful to one person and dangerous to another person. Because it's a person who isn't by conditions, what does it say? Not entering the world, a person who doesn't enter the world and doesn't follow conditions. And I know just such a person. And this person has had a kind of disciple for, I don't know, 15, 20 years. And whenever this person was teaching or anywhere, this other person's name was associated with him. As the sort of number two person in the group and talking and giving lectures on his own too.

[31:49]

But it seems like after 10 or 15 years, He's not, or whatever, he's obviously not the person who's been his teacher. He's not the person who, even after 15 years, he's not the same as his teacher. He hasn't surpassed his teacher. So now he's turned on his teacher. He's turned on him. Yeah, turned against him. Now he's denouncing him that he's been intellectually and emotionally seduced by this person for 15 years. In a way, he says, I gave up my life for this person for 15 years and I turned out to just be seduced by his charisma. Because he's never been able to fulfill it the way the teacher's been able to fulfill it.

[33:02]

So this person turns out to be both dangerous and powerful. He was the teacher and he was a wonderful person and he's turned out to be a dangerous person. Also, dieser Mensch stellt sich nun gleichzeitig als... Because he led him out of the world and now he says, hey, I want to be part of the world for 15 years. So, I mean, in a small way, sometimes people after a lecture come up to me and say, oh, I want to quit my job and come to America and live in Crestone. And I say, oh no, please don't do that.

[34:05]

Keep your job, your spouse, you know, etc. Crestone's a terrible place. It's dry and dusty and high altitude, and everybody gets sick there. Because five or ten years later, this person says, hey, I gave up all these things, and I'm just in this dry, dusty place at Crestone. And now I'm just in this... So even after five or ten years, if somebody wants to give up too much, I get nervous. Because I can never in practice can never fulfill what you give up.

[35:10]

You can't give up with the expectation that what you give up is going to be replaced by something better. If you do, it won't work, probably. Okay, what else? Yes. I have a question that fits with this. Yes. The day before yesterday you talked about that many people want to realize Buddha nature. But then they also fear they have to give up their usual everyday life. And you said that was a fallacy and you can be a bodhisattva in your everyday life.

[36:43]

So how does it work? It starts with not giving up your everyday life. And living in it with the non-arising of cognition. Simultaneously with the arising of cognition. I should give you a more actualistic answer than that. So maybe I can. By the way, those of you who are leaving after this one week... Vielleicht kann ich das aber nebenbei die, die nach dieser Woche abreisen.

[37:44]

Please give me a feeling or Beate or Gerald or Gisler or somebody who's here, Christian, a feeling of whether this week was useful or not. Bitte gib mir oder Beate oder Gerald oder den Leuten hier eine Rückmeldung, ob das diese Woche... Yeah, because if we do this practice month next year, and it's now presently scheduled in my schedule for mid-July to mid-August, I'm not sure. Maybe we should have only people who can come for the four weeks. So what we do will depend on your feedback, almost entirely. I'd also like to know things like, did having Wednesday a kind of part day off, was that useful and so forth? Yesterday in your lecture you were talking about self, non-self and ego.

[39:05]

part of ego, you were talking about desire, and it just made me think of that there are kind of some other desires inside of me, like very strongly wishing something, but it's not the ego. It's like feeling wanting to be calm or to practice, and I was wondering where it comes from. Who, what, what it is, where this, this I have come from. Well, you can call, you can, Deutschbitter. In the speech he spoke about self, not self, and ego, and in the area of ego he spoke about the desire. I asked myself, there is also another desire, which strives for peace or for practice, but does not let go of this ego. Okay, now we can use the word desire.

[40:31]

But if we use it technically in a Buddhist sense... Yeah, desire would mean you want something... very strongly, with a sense of, based on some sense of seeing things as permanent. The intention, for instance, to do bodhisattva practice, you could call a desire as well. But desire is defined in this pattern as the other side of greed, I mean as greed or the other side of hatred. The other side of the desire to practice the bodhisattva path is not hatred.

[41:43]

So if we're going to talk about Buddhist practice precisely, we have to actually create ordinary English words or German words into terms. And then use those terms fairly precisely. Otherwise you can't distinguish between aspiration and desire or feeling and emotion and so forth. But what you brought up is a good point and something I should talk about. which I started on this morning a little bit, which is this fundamental Mahayana idea of original enlightenment.

[42:59]

So this is to imagine the world is simultaneously samsara and nirvana. The world is simultaneously a world you can be in love in or a world you can be in hate in. It's like the world is constantly offering these kind of possibilities. Yeah. So the world is simultaneously enlightenment and delusion. From this point of view, our living is rooted in enlightenment.

[44:24]

In this sense, enlightenment is defined as the fundamental way we are alive. Oh, what is defined? Enlightenment is defined as... And the enlightenment experience is the recognition of that. But whether you have that experience or not, you still are fundamentally enlightened. And this is expressed in simple phrases like Suzuki Roshi's. We are always showing everyone what kind of Buddha we are. Okay. Okay, so there's two fundamental ideas.

[45:58]

Original enlightenment and initial enlightenment. Okay. Okay. Original enlightenment means this fundamental enlightenment. And initial enlightenment means, particularly this is Dogen's idea, is your decision to practice is initial enlightenment. Whether you know it or not. Now say that Moritz and Alex, this is the first time you've been in all this stuff. Despite the fact that your mother's been doing it for quite a while.

[47:08]

That might have even made it harder to see. Okay. But say you're being here and getting some feeling for sitting practice and so forth. Why not do this? I know that I had several experiences steps in that process. One, I was with a friend of mine named David McCain. And he was a really super handsome guy.

[48:17]

You know, it was funny to hang out with him because everyone was always paying attention to him and I was in the shadow. Right. But he was a nice guy. And he decided to move back to the East Coast. So we decided to go out to dinner the night before he left. So we went to a Mexican restaurant in North Beach in San Francisco. And during the meal, after the meal, we were talking. And he said to me, Dick, you know, if we were really serious, we'd do nothing but practice Zen the rest of our life.

[49:31]

We really understood things, we'd just practice Zen the rest of our life. And I said, as he said it, I said, oh, my Buddha. I mean... Oh, my God, he's right. At that moment, a kind of door came down, and boom, I knew... He was right. He was right. He told me. He was right. I knew it. And the next day, I took him to the airport. And I said, gee, what you said to me last night. He said, what did I say? Right by him. I didn't know.

[50:32]

He just said it. But for me, Dogen would call this an initial enlightenment. Okay. What's the source of that initial enlightenment? Original enlightenment. What's another name in this sense for original enlightenment? Buddha nature. Okay. So when you have a thought like, I'd like to practice, Or I really would like to be more fully compassionate in my life. That's understood as not arising from ego or self, But it's arising from our Buddha nature.

[51:38]

It's the pressing into our life of our original enlightenment. Now it depends on your character and conditions and other things, whether you answer that or not. Yeah. And then from that point of view, everything is a moment of initial enlightenment. If you understand it as The awakening of the Buddha nature. OK. So that's what I would say to your question. OK. Have we spoken enough, maybe? Hey, baby.

[53:01]

Misconnection, I have a question. Yesterday or the day before yesterday, you said that... Sayo Bayonara. Yesterday, before yesterday, you said our practice is already quite good, but it could be deeper. Yes, and I have the question if you could possibly mention some points, quasi essentials, how we can make the practice deeper. And I have this question whether you could maybe point out some essentials, how we can deepen our practice.

[54:02]

Well, I hope I'm always doing that. What I meant when I said that, I meant our intention can be deeper, more pervasive. Yeah, and the traditional thing is to actually say the three refuges and so forth every time you start zazen. But whether you do it formally like that, Or just now and then remind yourself of your intention. The point is to deepen and reaffirm your intention. And the other is to make your practice more thorough.

[55:08]

And the way to do that is usually to take a single practice and really do it thoroughly. as bringing attention to the breath. Or, as I've been emphasizing recently, really practice the four foundations of mindfulness as a path that has a sequence. So you practice all four, but you emphasize the first until you've done that as thoroughly as you can, then you emphasize the second, etc.

[56:11]

Maybe I should say something, even though no one tried to bring the three muses down to earth. Maybe I'll do it. Grab them by the toes, pull them down here. As Christina said, the true body of the Buddha, the actuality body of the Buddha, is like space. What can that possibly mean? Well, it's likened to space. It's likened. Yeah, it's metaphor.

[57:35]

Yeah, and it's useful as a metaphor. But when you look more carefully at the metaphor of space, we come very close to The Buddha is space. In a funny way, we can say we know the Buddha by its absence. The Buddha is the absence of distinctions. then the Buddha is the presence of an absence. It's almost like Jeffrey Hopkins. says that like if you go into a house.

[58:44]

Say you're looking for Frank. Also, sagen wir mal, ihr sucht nach einem Freund. And you look all over the house for Frank. Oh, nach einem, nach Frank, nicht nach einem Freund. Well, he's out. Er sucht nach Frank im ganzen Haus. Not a friend, Frank. Yeah, you look all over the house for Frank, but he's out partying in Bad Säckingen. Also, ihr sucht im ganzen Haus nach Frank, aber er ist in Bad Säckingen und macht da Party. Mm-hmm. But you feel Frank's presence in the house, but he's not here. So what you experience is the absence of Frank. But it's an actual experience. So it's something like that, that kind of territory. Mm-hmm. So one of the aspects of space is that it doesn't have boundaries.

[60:03]

And everything can happen in it. Infinite possibilities can happen in this space without boundaries. And yet space is constantly being created by what appears in it. In a way, the space in this room appears through the walls and the people. The experienceable space appears through things appearing. But you could take the walls away. And still there's some kind of possibility of space. Different kinds of walls could be put up.

[61:09]

So space comes to be seen as the possibilities of everything all at once. So if a Buddha appears, it has to appear from everything that is. Okay, so this microphone sitting here. And we can say it's interdependent with other things. The trees out here are interdependent with the rain and earth and so forth. But it's not just a simple causal interdependence.

[62:19]

It takes everything we know as the multiverse, the universe, to make a tree possible. If we took anything out, if we took all the trees out of this, nothing that we know could exist. So this is the idea of everything is not just interdependent sequentially, it also simultaneously interpenetrates. Now, this is a philosophical exercise to describe things this way. But is it experienceable?

[63:28]

Okay. What happens when you practice zazen? As I've often pointed out, one of the things that happens quite often is you lose track of your thumbs. We could have the teaching of the lost thumbs. So you're sitting and after a while I can look at all your mudras and most of you are like this. And it's very clear how much the body and the mind are related. Because when you can maintain a mudra, I can also feel what kind of mind you have. You can maintain it without maintaining it consciously.

[64:55]

Okay, but our thumbs get lost. And in a zendo, you're not allowed to look around at things. You're not supposed to. You're supposed to keep You don't look around the zendo, you try to feel around the zendo if you're curious. If you're a curious person, you don't look around the zendo, you feel around the zendo. We used to, sitting in my room at Creston, the windows where I used to live is open. It would be interesting to see half the people would always look in the windows and half the people would never look in the windows.

[65:56]

Yeah, and I would say, here comes so-and-so, watch, they'll look in the window. And those were the kind of people looked around in Zazen too. Okay. So you can't look down at your thumbs. You've lost them, but you can't look down, right? So you start hunting for your thumbs. You're not supposed to put them back together. Where the heck are they? So you move them, you know, and they miss each other. And pretty soon they're cosmic distance apart, you know.

[66:58]

And it feels like miles, you know. And pretty soon, oh, there they are, woke. Okay, so what's happened when you do a simple thing like that? You've lost the ordinary experiences of boundaries of your body. So you're already in the category of space without distinctions. And you're feeling it with your own body. Now, of course, you can bring ordinary consciousness in and then you can locate your thumbs quite easily. Okay, so the Dharmakaya, if we talk about the three bodies of Buddha, the Dharmakaya is the experience of the world and your body without distinctions.

[68:12]

The world and your body without distinctions. In meditation, you often will feel a big field around you. You don't know where it stops. And it can be pulled in and released. That's the root of a phrase like, The true body of the Buddha is like space. Now, when you get so that you're used to that experience. Now, the experiences of meditation and practice are much more varied than these three bodies. Now, there's a teacher named Bhavaviveka who lived in the 5th century or so.

[69:44]

And he established a... two-body theory of where he used the two-body theory of Nagarjuna of the Buddha. Based on the idea of form and emptiness. Of a dharma body and a form body. Here's the two basic ways of looking at things in their opposites simultaneously. Now, a sangha, one of the main founders, his brother, of the Yogacara teaching, which is the practice root of Zen.

[71:02]

What's his name? Asanga. Asanga, the founder of the Yogacara school. He and his brother, Vasubandhu, who we chant every morning. So these guys are part of our family, although they lived quite a long time ago. Okay, so Asanga and Vasubandhu developed the theory of the three bodies of the Buddha. The Dharma body and the form body. and an in-between subtle body. Okay, so when you stabilize, stabilize, are established in an experience of body and mind without distinctions,

[72:18]

You can feel it even in the midst of activity. Like if you know that, you can feel it right now in the middle of this room. It's similar to knowing the six don't take it in. The more you have that feeling, and everything that you see seems to appear in that field, you actually begin to have experiences of bliss. of non-referential joy. Joy or bliss that arises for no reason.

[73:37]

No cause. And the cause then is considered to be your Buddha nature. Or original enlightenment. Now this bliss tends to arise the more we have a mind not established in distinctions. Now, strangely, what a guy like Bhavaviveka has done First he establishes the need for distinctions, like you're there, I'm here, etc. We are obviously unsuccessful at teaching Sophia the inside-outside distinction.

[74:41]

She still drools down her face. Soon I'll be like that. I'll come in to teach. About the time Sophia goes into college, probably. But Eric assures me that Leopold is still drooling. So like a good Buddhist child, he's resisting the inside-outside distinction. So first we have to learn a lot of distinctions. Then we have to learn the value of the freedom from those distinctions.

[76:01]

Now that's not the same as no distinctions. That's a freedom from distinctions. It's not the absence of distinctions. It's like form and emptiness. You can't have one without the other. So, distinctions and a freedom from distinctions are two aspects of the same actuality. So, distinction and the freedom from distinction, that is... These are two aspects of the same actuality. So now, after... showing us the importance of the freedom from distinctions, a mind that's free of distinctions, that mind that's free of distinctions is brought back into a teaching with distinctions.

[77:15]

So now one of distinctions is the Dharma body, which is the body without distinctions. So now... Baba Viveka and Asanga are using distinctions to free us from distinctions. Or to show us the place of freedom from distinctions in our practice and in our life. So what happens if you meditate? And you can't meditate unless you know this freedom from distinctions. Anybody who can't come into the mind of zazen would give up zazen because it's just too darn boring.

[78:34]

If every time you sat you were involved only in distinctions and thinking, Wenn jedes Mal, wenn ihr sitzt, ihr nur mit Denken beschäftigt seid und Unterscheidungen... Yeah, and after a certain amount of the benefits of learning to sit still disappeared, were accomplished. And? And after the... There's some benefits from sitting still other than being free of the mind of distinction. Und es gibt einige andere... Offense. You just give up sitting because you might as well go do what you're thinking about. So the fact that you continue sitting means probably that some of the time you're rather free from a mind of thinking.

[79:41]

That's the taste of the Dharmakaya. The more that's established, the more for some reason you begin to have these blissful feelings in your meditation. So the second body of Buddha is called the Sambhogakaya body, which means the bliss body or the enjoyment body. And Dogen calls this self-joyous samadhi. Yeah. I understand, yes. So the first, the emergent or first level of manifestation of this body without boundaries or body like space, which is also identified with the body as a tuning fork,

[81:34]

The body being non-being which can No, without distinctions. The body being non... If I say being is not right, if I say non-being is not right, so I use being non-being. How did you go on? Being... Okay. Um... There's a disco down in Bad Säckien called Sein, Nicht, Sein. There's a disco in Bad Säckien. He goes all the time. It's closed now? I'm always closed. Oh, you're always closed. Okay. So, when you begin to Feel the world without making distinctions about the world.

[82:52]

Which means, as I said earlier, you don't set up before and after and here and there. So you don't have the sequence of interdependence. You have the simultaneity of interpenetration, which technically is called mutual interpenetration without hindrance. Interpenetration without hindrance. This is a very thoroughly thought through way of understanding the world. Based on experience, not on philosophy.

[83:55]

So the mind Of the six that don't take it in can also be called a mind of all-at-onceness. You're feeling things all at once without distinguishing them, separating them. And that's called also great mysterious functioning. That's also the Buddha as space. A manifestation of original enlightenment. And that experience changes the way your body works energetically. And levels of satisfaction that don't occur in any dictionary begin to happen.

[85:00]

And that's the Sambhogakaya body. And when you express that, actualize that in your activity with others, That's called the nirmanakaya body. So from the dharmakaya body is born the sambhogakaya body. From the Sambhogakaya body is born the Nirmanakaya body. And the historical Buddha, Shakyamuni, is considered a Nirmanakaya Buddha. Not born through parents, but born through this experience of Buddha nature.

[86:16]

And the Nirmanakaya Buddha is one who wants to be a Buddha with you, who knows he or she cannot be a Buddha unless you also are a Buddha. Thus you can practice with all your friends. And in your ordinary life. Okay. That's enough. Thank you very much.

[86:45]

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