found in the depths of the present. Not in any thinking about, well, maybe I'll be happy. I could be a little happier tomorrow. That might be true, but that's not true happiness. At least that's my experience. Happiness is found in the depth of the present. So that's a happy or unfortunate note to end on. So I'd like just to sit for a little bit. Yeah.

[01:03]

Good morning. Good morning. And how are all of you? So the Question has come up a number of times. What is Buddhist compassion? And in my great compassion, I'd like to try to answer. But Rika said last night, driving back to the rest of the car, You don't want to hear him talk about compassion. It's just boring. So... So, I don't know.

[02:04]

It's probably... We'll see. I think part of the problem is we have expectations of compassion that aren't met by Buddhism. From Christianity and many sources, we have a sense of maybe an active kind of love. And I think compassion is something we want to feel because we so often don't feel it. Or if we do feel it, we want to do something with it or we want it to lead somewhere or something. Now, when this koan says selling things to people from a markless scale,

[03:21]

Then people are something, benefit from both scales or something like that. This is really a kind of definition of compassion. So, it doesn't fit in with most of our ideas of compassion, I think. So let me talk about it in a practical sense. Nagarjuna, for example, is called the second Buddha and the philosopher of wisdom, the wisdom teachings. is often introduced as having the nature of compassion. And in this sense, compassion is a stance or where you start from.

[04:45]

And you know, I've often said that there's these three minds of waking, dreaming, and deep sleep. And that the imagination was in India, pre-Buddhist India, was is there a fourth mind that includes these three? or is more than these three. Or other than these three. And Buddhism is really based on discovering this, we could call fourth mind or big mind. And the basic paradigm of Buddhism is that this mind exists. And it's sometimes identified with the full moon. But the full, full moon. Because the full moon that you see is only half of the moon.

[06:32]

There's a dark side behind it. So there's a whole system of circles. I'm not crippled yet. The whole system of circles where one is just clear and one is shaped. And there's various understandings of this. But the basic sort of like kind of a root idea, is this is the moon you see, and this is the other side, which includes also the moon you see.

[07:34]

And it includes the idea of a non-conscious and a non-conscious. But it also has the distinction between consciousness and awareness. Or the findable and the unfindable. And this dynamic relationship between those two. But first you've got to get to this point. Now, this is sometimes drawn as a series of circles which are like this. And what you have here is a direction like that.

[08:49]

You see? So this is meant to be when you're acting, and really your acting is moving this into this. As if you move this up and overlapped it, you begin to see a circle. So this is a movement and we're actually in a pulse of acting this way or acting in this or acting in both. And sometimes shown this way. So the basic paradigm of Buddhism is that this is the fundamental way human beings exist and can realize themselves.

[10:00]

But of course, first, we have many things inside here. We don't actually experience the circle to experience many differentiated things. This is a version of the teaching of the famous Dungsan teaching of the five ranks. And it's actually the ancestor of the Yin and Yang circle. The yin-yang circle grew out in about the 10th century out of these teachings in Buddhism, which had as many as 97 different circles.

[11:10]

And like all the teachings which are too clear, they are often destroyed or secret. As Daoist teacher was the person who really compiled the blue cliff records and then Daoist himself burned it. And for a long time in the Dungsan lineage, this was not taught, this kind of thing was not taught because it was thought to give people too much of a conceptual understanding. In any case, I think that for us it's probably helpful to recognize that Zen especially is based on recognizing this original mind.

[12:22]

Neither birth nor death. Doesn't mean that it's permanent. It just means it doesn't have beginnings and ends and is experienced as unmoving. Let's not make this philosophical. Right now I'm speaking about this experientially. Now, it's understood that this, let's simply call it big mind, the word Sukhirishi used, or original mind, And original doesn't mean it's prior to you or something.

[13:48]

It just means it's a source mind or can be a source mind for everything that comes up in you. Now, It's considered that this is so fundamental and the realization of this and then the maturation of this is called Buddha nature. This becomes the ground then or source of your self-nature. So the Buddhist teacher is not working with self-nature, but working with Buddha-nature.

[14:55]

So the Buddhist teacher relates to the self-nature so that it won't interfere with the realization of Buddha-nature. So you're not trying to cure the self, you're trying to get the self to stop interfering with the Buddha nature. But getting the self-nature to stop interfering with Buddha-nature is pretty much like curing it. And in that, there's a quite interesting, I think, and fruitful overlap. Okay, so now for this Buddha nature, big mind, to come through like the moon breaking through the clouds,

[16:12]

And so you don't just see the full moon, but you feel the whole moon. And this whole moon begins turning in you and feels like it's surrounding you. This cannot happen if you feel the world is full of difficulties. This can't happen if you feel that everything is separate. This can't happen if you're addicted to the opposites of love and hate or like and dislike.

[17:28]

This can't happen if the first thing you think of when you meet somebody is to compare yourself to them. So Buddhism is always working with these hindrances, not as morally right or wrong, but as structurally hindering the realization of Buddha nature. They also may make you very unhappy, alienated, anxious, etc. And so that's a good reason to become free of them too.

[18:34]

But sometimes if you just make yourself less anxious, you don't really structurally free yourself from the hindrances. You just learn to live with the hindrances. So I'm not a Buddhist teacher. If somebody felt fear, they'd say, The main teaching, now I'm sure this could be a teaching of anybody, your aunt, uncle or a psychotherapist, is just sit down in the midst of the fear and exaggerate it. Until the world is vibrating white with fear, and find yourself fearless in the middle of it.

[19:45]

And the mudra of Amoghasiddhi is generally the fearless mudra which is held right here in the middle of the chest. And that's a kind of, you know, that mudra is not just a, it's a kind of openness of the hand and a physical feeling of centeredness and strength in your chest. And the word courage, of course, the cur part in English means heart. And though the age part doesn't mean age, I sometimes think of it as a mature heart, this courage. Yes, and of course the age, although of course that has nothing to do with age, I think sometimes it's just the maturity.

[20:55]

Charlotte Selver, when we were with her in Munich, I believe, said that at some point she recognized she was lying to herself and lying to others. Charlotte Selver, with whom we spent some time in Munich, said that there was a point in her life where she suddenly realized that she was always lying to herself and also lied to others. She was my first teacher, really, before Suzuki Roshi. But she was speaking in German, so Rika knows more what she said than I do. But I took that to understand and knowing her that this was a turning point in her life. When she really started working on being honest with herself. And I think you'll notice that there's a kind of, what should I say, dialogue with yourself that you know is not true, but you know you're lying to yourself, but you do it.

[22:41]

I mean, you tell yourself little stories about yourself, the way other people are supposed to see you, and you know they're not quite true, but you want them to be true, and you tell yourself, I don't know why we do this, the devil's in it. This kind of doing, mental doing, which we get into, Buddha nature can't get through that. It says, hey, it's powerful stuff you're doing, don't you realize that? So I think from a practical point of view, for someone practicing, probably in the beginning, There's often a feeling of some kind of distance between us and others.

[24:08]

Or some people describe it as a kind of glass wall or something. Or they see their habit of always finding the differences or always comparing. Always thinking dualistically. And the first practice really is just to keep noticing that, keep noticing that, and try to withdraw energy from it. And I would describe, you know, kind of the base passion or the base of compassion or the base of the stance of compassion as your initial posture in every situation your initial feeling is that you feel you do not feel separation.

[25:27]

You feel connectedness and familiarity. And you don't feel active love, but you feel I mean, I'm talking about Buddhism now. I don't think the emphasis is on active love, but you feel actively present. I'm just trying to find words that connect with our own way of feeling and thinking. So you feel not separate, you feel connected and actively present. There's a kind of readiness to your mind and body. So I'd say that is one definition, practical definition, which you can sort of work with of compassion.

[26:50]

And it's strange how powerful intention is. If you really feel A deep, clear intention to be free of non-dual thinking. And you practice mindfulness with this intention. You'll free yourself from dual thinking. It will happen. Okay. And this colonist is referred to as the markless scale. When you're no longer measuring.

[28:12]

When you see each person as immeasurable. Doesn't mean you don't also, and the koan goes into as a kind of taking your mind into another space and then bringing it back. It goes into the Chinese measurements of, you know, trams and you know. And that's, you know, we do that. And we have to do that. But The important thing is that each dharmic moment starts with, well, maybe simply yes. Or welcome. Or hello. But you work on each moment that you notice, starting with a feeling of connectedness and without comparison. One sutra tells a story about a Bodhisattva who goes out on a journey of great difficulty.

[29:36]

And this bodhisattva imagines the world is full of difficulties which he's going to work with. And the sutra says this guy isn't going to get very far. It's necessary to imagine everyone as your friend. And you start out that way. You may be constantly disillusioned, but you start out that way. That initial position is really important. You've got to start somewhere. Might as well start there, right? If you start out with an idea of difficulties... Yeah.

[30:50]

So you have to be surprised by the difficulties. Oh, there's a difficulty. Who would have thought of that? And the sutra also says you generate a sense of ease Now I said you imagine each person as your friend. Of course you have to be friendly in the way each culture, I travel enough to notice this, you have to be friendly differently in each culture. So you imagine each person as your friend.

[31:55]

But if everything is unfindable, and you know this experience of unfindability, and things are not unfindable in the sense that they don't exist, It's just that if you logically extend the way our mind usually works, things are not findable in those categories. But they are findable in more subtle ways. And one of those subtle ways is generating and sustaining a mind of unfindability. Now, if you think it's difficult to talk about compassion, it's difficult to talk about emptiness.

[33:09]

It's difficult to talk about all the central things of Buddhism because they're not graspable. So if I know myself as unfindable, and I know you're unfindable, I know that our meeting is an act of imagination. So I might as well imagine you as my friend. And imagine myself as your friend. Because in this unfindability, I look at this microphone, and yes, it's a microphone, but actually my experience is I imagine it as a microphone. Until I imagine it as a microphone, it's a collection of parts.

[34:09]

And I use it as a microphone. Until then, it's, as I said, a collection of parts, which in the collection of parts you can't find the microphone. No, that means if you like are falling in love, it's, you know, unfortunately, too findable. But if you keep imagining, oh yes, not only am I unfindable, but the person is unfindable and the love is unfindable. You're probably not less in love, but perhaps you also have a certain kind of detachment in the midst of it.

[35:10]

So it changes... It doesn't change the world, but it changes how we're in the world. So... So this koan says to see people on a markless scale. To see people as immeasurable. What happens when you cut the scale bar and are no longer measuring? Now the next question I think comes up in relation to compassion is, how do you practice it?

[36:24]

How do you manifest it? How do you develop it? Generally, the practice of compassion is, I'm not giving you kind of a base feeling of compassion, the practice of compassion is to see people and the world as it is. And just to regard the world. And I like the word regard. Because in English it means to look very carefully, but also to hold in regard, to hold in positive sense. And there's a word, bodhicitta, of course, means the thought of enlightenment that's present in your own thinking.

[37:31]

And another word is chitapada, a little more unusual, but it means to lift up the heart. You find a way in your activity and your thinking to lift up your heart. And I know this distinction between memory and remembrance wasn't very clear for people. And it's not very important, it's not very clear, because just memory is good enough. But memory, to say something about it, memory has the feeling of being maybe carved in stone.

[38:49]

Or cataloged in the mind in some way that you can remember things. As you, again, try to remember things for a lecture or something like that. Or a test, you know. And that memory is more a function of the brain or of the thinking mental capacity. And remembrance is a function of the heart. Of associations that come up through the maybe heart. So you see the world as it presents itself.

[40:04]

As sick or healthy, rich or poor, and so forth. And then second, you see people as they see themselves. You practice with seeing people from their own shoes or as they see themselves. They may see themselves as sick, for instance, but you don't see them as sick. You see them as healthy, but you practice seeing them as sick from their point of view. And then you also see people as interdependent and immeasurable. So you see people more in Buddhist terms as impermanent, interdependent, immeasurable.

[41:14]

And you actually practice with these categories. You see them as they are, or you see them as they want to see themselves, and you see them as interdependent and immeasurable. And you also see them as realizing emptiness. Or as having the potentiality of realizing emptiness. So now this may seem kind of, you know, it's actually... kind of healthy and interesting thing to do. But it's much more powerful than that because in fact the way we see each other is an act of imagination.

[42:28]

So how you imagine the person you're seeing affects how they imagine themselves. And this act of imagination is also considered generosity. Or the most fundamental way we can be generous with each other. Now, another way of practicing with compassion, understanding compassion as a practice, is to use the Four Noble Truths. is to see the world as suffering or each person having the capacity and likelihood of suffering.

[43:30]

Then you also, through these four eyes or four windows of the door of the Four Noble Truths, You see people as a web of interdependence and causation. Then the third noble truth, you see people as free of suffering or know that they can be free of suffering. They only change the basis a little bit, how they view themselves. And finally, you see the practices. You've seen the causes. You see the practices that they might need to realize emptiness and enlightenment. You intuitively feel the practices in yourself and you start practicing those practices in yourself as an act of imagination in relationship to the other person.

[45:02]

This is the Avalokiteshvara. Or it's a statue which we can imagine as our Avalokiteshvara. It's a bunch of parts. is sometimes called Maha Karuna, meaning great compassion. And Karuna can be translated as pity, sympathy, compassion.

[46:05]

We really don't have a word for it, in English at least. Now the Buddha of compassion or boundless light, because compassion is also identified with light, It's Amitabha or Amida. And Amitabha was said to be, I mean they have these stories, was said to be at one time a king who came in contact with the teaching of Buddhism. Sixth Patriarch was a peasant, so they're not necessarily always kings. They're too often men, I agree, but I'm waiting for you women to change that. But this is Avalokiteshvara, quite a pretty girl actually, or woman.

[47:17]

So Amitabha became a monk called Dharmakara. And Dharmakara made a vow that he would never not answer a call for help. And he always would come to someone's deathbed who called. I like that song, winter, spring, summer, fall, all you have to do is call and I'll be there. It's kind of a mantra of Avalokiteshvara. It's a mantra of Avalokiteshvara.

[48:23]

Winter, spring, summer, fall, all you need to do is call. So anyway, because he has to call, all you need to do is call. So anyway, So anyway, because he had this vow, dharma-karma, he became the Buddha Amitabha. This is all to tell the story that sometimes Avalokiteshvara is shown with 11 faces, because supposedly he, looking at the world, Avalokiteshvara's head burst in pain at seeing the world in so much suffering. Amitabha was his sort of mentor and teacher, so Amitabha reconstructed his first head into nine separate heads with eleven faces. There's a koan of my favorite to brother and brother monks, Daowu and Yunyan.

[49:35]

We'll take a break in a moment. And Dawu, one asks the other, what are the thousand arms of Avalokiteshvara for? And I think one of them says, The whole body is hands and arms. You're actively in the present with your whole body, mind, arms, everything. And I think as Dao Wu says, that's only 80%. And Yunyan said, well then what would you say?

[50:56]

And Dawu says, it's like looking for your pillow at night. Where is this damn pillow going? And that's beyond a thousand arms. That's this other side of the whole moon. So Avalokiteshvara is holding often here in the hands a lotus bud which is in is opening into space. And you know the lotus is a symbol for Buddhism because its roots are in the pond or the water or the mud, and its blossom is up above the water.

[52:01]

So it means the active imagination of compassion as manifested in Avalokiteshvara. Das bedeutet, der Akt von Mitgefühl als eine aktive Vorstellung, die von Avalokiteshvara manifestiert wird. Is to feel in your hands the lotus embryo, which can open for each person and all of us. And that's the practice of compassion. So I couldn't resist bringing this teaching staff I'm using recently. Because it has the lotus embryo here where you put your hands.

[53:07]

And it has the lotus bud here about to blossom. And it has the lotus seed pod here. But where is the blossom? It's unfindable. And it's blossoming under each of you. Okay, so now let's take a break. Well, I think we've done pretty well with this koan, despite the fact we haven't had much of an incubation period with it.

[54:10]

But maybe we're doing a sonogram and looking into the koan. So before, I don't know what we do, but at least right now I'd like to hear some comments or some questions or discussion from you. Anything you talked about in your group or dreams, I don't care. And you were the last person with your hand up last evening, so why don't you start?

[55:16]

Yes, I would like to ask you as being a Buddhist therapist or a therapeutic Buddhist, working on a problem of daily life, or of a big part of life, being a koan, or considering it as a koan. For example, I discovered in my life I have a problem. I worked many, many years of my life on that problem, and I don't understand it in the end, and I can't solve it. And so it seems to be a koan. I thought, well, perhaps I should consider it being a koan. Now how can I work on it? From that point of view. Then he has some time to think. So be compassionate. Let me ask you a question. Are you being compassionate? She gets feisty every now and then.

[56:33]

What did she say? to be a Buddhist therapist or a therapeutic Buddhist. And what do you do with a... How can you work with a life problem if you look at it as the Quran? For example, in my life I have a problem which is very fundamental, on which I have been working for decades and I have to say in the end, actually I don't understand it and I can't solve it. And... Well, there's no precise answer to a question like that. But I... Myself, feeling myself often in similar situations, I try to find some preciseness in the situation.

[58:03]

And usually what I do is I see if I can identify some part as a feeling or a phrase, And then I try to stay with that and open it up. And that often leads to other things. And I really don't know what else one can do except basically on your own find some way to work with it. This is what I usually do it. There's a sense, and it's also part of Fayan's teaching, of a relationship.

[59:13]

It's usually translated as between particularity and universality. And that's the Hua Yan teaching and Fa Yan is particularly influenced by or expresses Hua Yan teaching. The most famous part of the Wayan Sutra is called the Avantamsaka Sutra. That's one of the main three sutra sources of Zen. But I think in this case I would translate it particularity and all-at-onceness. And there's a teaching here is that there's a non-interfering relationship between particularity and all-at-onceness.

[60:30]

So working with, really working with particularity is a way of working with the whole or all at onceness. But this whole question that you refer to as being a Buddhist psychotherapist or a Buddhist who is also a psychotherapist, it's a complicated question. For example, Gerald is a psychotherapist, Gerald Vaishada, and one of the senior people at Creston. And in fact the most senior person there.

[61:43]

And Maybe I should let you do this last. So anyway, I asked him, when he was first there, many of the people who came also wanted him to kind of relate to them as a therapist. And we were both very clear that you can't relate to a person as a therapist and as a Zen teacher.

[62:54]

At least not in the context of Crestone. Now it's interesting what Peter's doing. Because Peter's in the midst of the major experiment in the West of combining psychotherapy and some kind of Zen practice. So he's inheriting that lineage as well as our lineage. And I'm sure that sometimes it's a quandary for you. So I like getting regular reports from you and how it's going. It's an adventure and also a... challenged to be a pioneer.

[64:12]

You feel you're out on a limb. And sometimes out on the twigs. And that's not so bad, except when you look back, the trunk is gone. It's unfindable. Okay. Some other question. Or whatever. Yeah. I don't quite understand the difference between the distance between heaven and earth, whether the image of the community of heaven and earth lie close together and whether the image of heaven and earth are far from each other. I don't know how to understand this from the language of the tradition of the images.

[65:16]

I don't quite understand how to take that image, a hair's breadth, the difference between heaven and earth. Does it mean heaven and earth are very close or not just...? Yeah. It means that if there's a hair-breadth difference, you start to compare yourself to others, etc., then there's a great distance between heaven and earth. But that if you can realize a mind free from an addiction to opposites, This mind is the same root of both heaven and earth.

[66:19]

And we've gone into it before, and we don't have to hear, but the whole image of heaven and earth is also a feeling of these two directions here that I showed, or a feeling of soul and spirit. Or the lotus with its bloom in the air and the roots in the mud. Okay. I want to take a little time to look at the koan again.

[67:26]

I think that would be a good thing to do. But before I start, I'd like to see if anybody else wants to say something or comment on anything. Yes? Shubhikova, in the case where Faya and Sioshan got together, in the beginning you said Faya showed Sioshan in some way that he's not at the end of his praxis, so that there's something still has to happen. And I'm just wondering if there is an end at some time or at some point, or if it's just ever ongoing.

[68:32]

Deutsch? As Moshe had gesagt am Anfang, es war ja in dem Fall, Yes. Yeah, well, our culture is based on the idea of beginning and end. That's why we have the year 1994, that there was a time when history began. And the basic feeling in Buddhist culture is that it's beginningless and endless. And practice is like that.

[69:38]

Of course. And enlightenment is really better to say enlightening. Yeah. And when you think of it as enlightening, it's a whole different way of imagining it, not as a thing that happens at a particular time. But in practice there are certain realizations, turns each of us can make. Some are particular to the kind of person each of us is. And some are pretty much in practice.

[70:43]

There's several that everyone who practices and realizes the practice will go through. And the teacher can feel when this is resolved, but this is not resolved. So in that sense, there was still some resolution necessary. For example, when Fayan was told by Dijang, you think that everything is consciousness and the three blah, blah, blah. Is this rock inside your mind or not? And he spoke in terms of the vijnanas and said, it's inside my mind. And he meant, I see the internalized image and also I see the consciousness itself of the internalized image. And there's nothing wrong with that at all.

[72:03]

That's great if you get to that point. But still, Dijon said to him, you, a traveler carrying a rock around in your mind? So whatever that means intellectually, it reached into him and grabbed him and said... I have to translate a few things for you. And so then he was quite, actually quite disturbed.

[73:06]

I mean, he actually, I understand it by knowing something about this, but also reading the case. He really deeply shook up Fayen. So for the next month, Fayan kind of dogged Dija. Do you have the expression dogged? It means follow somebody around to bug them. Yeah. Oh, dear schweinhund. So... So every day he kept asking him questions and expressing his understanding.

[74:16]

And he said, finally, after a month of this, I mean, every time he expressed his understanding, Dijon said, the Buddha Dharma is not like this. You have to imagine, I mean, Fan Yan is quite realized. He's already experienced enlightenment. He's a serious, dedicated, you know, nice guy Buddhist. And he's trying very hard. And he really wants to please his teacher, and he knows something about Buddhism. And every day when he speaks to him, expressing his understanding, T. Jung says, the Buddha Dharma is not like this.

[75:18]

So there's a kind of tension in this, do you see? And Finally, Faryan says to him, you know, I am completely mentally exhausted. You know, I'm wiped out. I can't think anymore. And Dijang says, when the Buddha Dharma is expressed, all things become clear. This doesn't have any special content, but it released Fayan, and he, as they say, achieved certainty at that point.

[76:26]

He achieved not just enlightenment, but a mind without doubt. He knew what he knew. Yeah. So shall we look at the koan along with the rain? I don't know at this point really what else much we can say because we don't have time to incubate more. If any of you have some particular question, you can bring it up.

[77:47]

This sense of taking away, taking away the media of remembrance, Und diese Vorstellung, dass man also das Medium des Erinnerns wegnimmt. You can see it's expressed in several ways. Wird ja auf verschiedene Weise ausgedrückt. When Fayen broke down Superintendent Zay. Als Fayen, also den Vorsteher Zay, als der zusammenbrach. Es ist nicht recht. Es ist nicht recht. or up here it's called a barrier of feelings or pulled open Shushan's chains of consciousness. And this utterly new sun and moon also means, you know, obviously a new world or a new way of seeing things, but it also refers to an inner alchemy

[79:03]

of the chakras where the sun and moon are, we don't have to go into that. Because these things also, the koans also almost always have a subtext of an inner body teaching. And the Korans always have a subtext where it is about an inner body. I actually think we've touched on everything we can touch on without starting a new seminar.

[80:08]

Yes, please. In the first part, where it says... What about when the saw cuts in? When I was reading this, it came into my mind with my remembrance. A situation when I was a child, about six years old, and somebody was cutting a bean, and he cut the world into two parts.

[81:11]

And when I read this, I felt that there are such different beans, and when you cut the scale bean, that the world comes together again. Yes, when I read this sentence, a saw cuts through a barbed wire. I remember a situation from my childhood. Six years ago, I lived in the village. And someone cut through a thick barbed wire in the village. The saw was cut in a certain way. Yes, yes, yes, yes, yes, yes, yes. That is the sense of it, that you stop the mind that measures.

[82:45]

It's like who can count the raindrops. The sense of being honest with yourself is also a sense, has to be also a sense of trusting yourself. You can't really be honest unless you trust yourself. And you can't trust yourself unless you practice honesty. So we can start to know people, what shall I say, in their beingness, not only through their personality.

[83:57]

and start knowing ourselves in our beingness, our immeasurable beingness. And it's not just about clearing away thoughts, but to create a spaciousness. On the one hand, this hair-breadth difference is, you know, a slight difference in the whole world moves, like the butterfly and chaos theory and all. And a hair-breast difference is also a very big space. And that spaciousness which allows us to turn around So do you mind if we sit for a little bit?

[85:28]

You want to let this hair breaths difference turn in you. And make you more subtle. More able to move in the particular. The particular without comparison. This is the way to start entering yourself into the stream of bodhisattvas. Das ist der Weg, mit dem wir uns auf den Strom des Bodhisattvas einlassen können.

[86:58]

And in some way, you know, Avalokiteshvara and Vayin will be there in that stream with you, for you. Und irgendwie werden Avalokiteshvara und Vayin in diesem Strom, in diesem Fluss für euch da sein. And you for them. As you imagine, locate yourself in the unfindable. As Ru Jing said again, how to revive us, how to come alive. Ah, the original face.

[88:15]

The original mind that knows neither birth nor death. Whatever that means, I think you can feel something that knows neither birth nor death. Spring is in the plum blossoms. This is to take away time and space. Spring is in the plum blossoms. not outside, not outside the blossoms, spring is in the plum blossoms.

[89:17]

The ancient lotus blooms in our hands and entering a painted picture. Joining, we join each other and the world at the point at which identity is forming. Imagining our self in the unfindable. This is entering a painted picture that we're painting together. And it's the blooming of the lotus. So I can leave you with these questions.

[90:48]

What are the facts of your life? What is most essential? And do you know the original mind? which knows neither birth nor death. Here we are in the spaciousness of heaven and earth. Ending always makes me aware of how much I want to continue.

[92:15]

Please, first I'd like to thank dear, remarkable, wonderful Ulrike and the castle sitting group and others who helped organize this and wonderfully got me to come here. Thank you. And Dharasanga and everybody else, it's so nice to be here with you. Thanks. And Randy, who joins me in traveling around the world.

[93:00]

@Transcribed_UNK
@Text_v005
@Score_74.91