Going back to that Scientific American article, the man who wrote it says that there is not enough information in the universe at any one moment to predict it, to predict itself. I don't know whether this is good science or not. I'm not concerned with that. But it is good buddhism. And there's a story Sakyoshi told, and I've mentioned it before, which reflects the same kind of feeling. Two monks are talking, and one says, Why does Avalokiteshvara have so many hands? The other says, Avalokiteshvara's whole body is hands. And the first one says, your answer and my question are the same. And the second one says, 99% correct.

[01:25]

Dogen says 99% is the right answer. Actually, both these guys are just playing at each other. One, when he says question and answer are the same, It means, my statement, why does it have Bodhisattva, Avalokiteshvara, have so many hands, is itself a complete statement. But the other one teases him, he says, if you said my question and answer are the same, it's wrong, because nothing is the same. It's always unpredictable. Difference equals same. Same equals difference. to understand sameness, is to understand that everything is completely different. In the simple space of two people plus space, or three people plus space, you can have some predictability, some repetition.

[02:58]

But when two people are a different space than one person, there's never any repeating. This is a very important point. If we understand Buddhism like three pounds of flax is Vairochana Buddha. Vairochana Buddha, the whole body of the world is Buddha. This is a good statement. But it's too philosophical. It's like saying conditions are always different. So such and such. It's a very philosophical way. But to say space is different is more from the point of view of practice. So from the point of view of practice, it's maybe more in tune with Buddhism, less philosophical to say Avalokiteshvara instead of saying Vairochana. So that's why the Lotus Sutra is so loved by Buddhists, because it's all about Avalokiteshvara, this kind of understanding.

[04:30]

It's not that everything you look at is Buddha. From the point of view of practice, that's nice, but that everything is a different hand, is a different space, and there is no finite number of spaces. Ninety-nine percent is right. Avalokiteshvara has thirty-three forms, or thirty-three million forms. Every occasion is a new form. It's not some philosophical idea, but your own manifestation, without depending on anything, you manifest yourself. Sixth Patriarch says, in Diamond Sutras, So each occasion is a new form of Buddha. And āvalokiteśvara also, if you take one standpoint, I am an ordinary person and I need it, I'm not enlightened, it means you must be saved by a bodhisattva. And you're in trouble then if you have to wait around depending on a bodhisattva to save you.

[06:09]

But Avalokiteshvara means two standpoints. Avalokiteshvara is immersed in deep samadhi, contemplation. And at the same time, he is regarding, hearing the cries of the world. Avalokiteshvara is, say, one statement is, he's like a turtle. that refuses to go in the ocean and stays in the deep, in the dust. That's the truth. So, Bablo Ksheshvara has always two standpoints. You, dusty you, and enlightenment, or Buddha and ordinary person. So Bodhisattva is Buddha and ordinary person. So this means you are Avalokiteshvara, sometimes Buddha, sometimes ordinary person. You regard your own Christ

[07:35]

So this space that I'm talking about is not philosophical, some philosophical space. You know, we say animate and inanimate, and you think that you're being and non-being, and you think that means something. But if you treat so-called inanimate objects as if they're dead, you'll find out that you're in trouble. How to describe it, we don't know, but we know how to treat it. We treat everything as being. So, in Buddhism, you don't say something like universe so much. You can say body of Dharmakaya or something. So we're talking about something very intimate.

[08:45]

This space, as I say, is not philosophical but is maybe courage or eagleness, bright energy. You can't enter it unless you're Avalokiteshvara, only Avalokiteshvara. wants to awaken everyone, can enter the space of everyone. If you're in a one-dimensional space, everything from your point of view, egocentric point of view, you don't know this space of real practice. It's interesting, you know, I think you Maybe scientifically we can say such a space must exist, you know, this multi-phase space. But you can't enter it without your... You enter it not by some philosophical way, but by feeling or compassion. There's no way to enter this space in which two people is a different space than one person, except by your emotion or compassion.

[10:12]

or wisdom. If you can enter this space, then you have your freedom, the freedom of any form. If you say, I don't want to be trapped by all these people, then you are actually trapped by people by one-dimensional person, you and all the people who are hemming that in and if you are free of one-dimensional space you will make other people feel good around you they will feel they can grow about when they're near you

[11:14]

they suddenly feel released from their one-dimensional space, and they can grow in you. If they get away, they'll feel one-dimensional again. But the idea is, you can find out your own lack of one-dimensionality. And if you do, you make it possible for other people to find out. This space of infinite form. We don't know what will happen. 99% is right. Just we go from thousand hand to thousand hand, hand to hand, warm space to warm space. It's not being and not being, objects and you walking through some dead space.

[12:34]

It's very interesting, you know, in simple situations you'll feel it. You will be sitting somewhere, reading or looking at the mountain, and suddenly you will feel something creeping on your back, and you'll realize someone is watching you. And you feel, how unusual. I feel it. I can tell someone is watching me. We feel the difference in the space. You feel it looking at someone. Your surface of your eyes will change. You know, we notice it when it's simple, but when suddenly the whole person is there in front of us talking, we really go away. You are commending, you are messing up my space.

[13:44]

my one-dimensional space go away. And we deny it, you know, because we can't handle it. It threatens us. We just exclude it. But in simple situation we can feel a person watching. We can feel the difference between one-dimensional space and the space of two people. How easy, what a relief when you don't cling to one-dimensional space anymore. And they come in, and there's no problem. Nothing is there. Funny story of Yakusan's disciple. Someone asked Yakusan's disciple, what is Buddha? He said, the cat climbing up the pillar in the Buddha hall. And the monk said, I don't understand. Yakusan's disciple said, ask the pillar. I think that's what I did.

[15:21]

No being or not being. The poem I gave you last night. One tune or two tunes. But sometimes one tune is the cries of the world. Sometimes, one tune means humongous, first principle, fundamental, absolute, beautiful, and relative, two tunes. One tune, two tunes. But just sound is all right. One tune, two tunes, but no one who understands. After A heavy rain has passed. The dark night pond or canal is deep autumn water. This is a comment, a poem in regard to

[16:53]

Hekigan Roku's story in which Banzan says, in the three worlds, three worlds means world of desire, world of form, and world of no form. Formless. In the three worlds there is no dharma. Where do we look for the mind? So this practice is a very intimate, personal thing, and very, very difficult to realize by yourself, because you are trapped in one-dimensional space, and you may commune with the mountains, but it's pretty one-dimensional usually. Mountains just make you feel good. It's so much more difficult

[18:11]

to find it with one other person. What is this space in which two people meet, which lasts forever and doesn't change? If you can find it with some person, you can find it with yourself and with everyone. But I want to impress on you, it's not philosophical, not intellectual, not something you can think about and do. It's not something you can figure out what to do. You have maybe some intimation of it and just you try and try and try until you're just completely aroused

[19:30]

Tozan Zen is sometimes called Clam Zen, because he doesn't say much, but when he opens up, you see his guts. Clam can't open up much, but if you open, you see his stomach. And that's the upward Gipish Mara. Inside the client's stomach. We didn't get here by some thoughtful process. We were even reproduced in this unbelievable space. And every moment is fertile in the same way, waiting to be actually fertilized or reproduced.

[21:12]

by your whole body, it's outlooky fish by our pants. So don't neglect Try to get rid of your problems. Your problems are half of how good you are. Just know how to enlighten yourself. No one told us it was like this. Can't tell you. Mind won't do it.

[22:58]

You have to find out how to do it with a thousand little hands. It's pretty accurate. I've got Kichijoji with so many arms. It's quite accurate to draw. Very helpful to have someone cooperate with you. But all your hands have to be out there. Right now? When? I don't know your position now. Tsukiyoshi did a headstand.

[25:18]

I'm very sorry. I had wonderful time with him, and I didn't... He would do wonderful things, and I didn't want to... I didn't want to have Satori, or any experience, because I felt I would graduate, and I'd have to leave him. Even stories like the grass, Guishan sends Tozan to Ungan by saying, just go as the wind blows the grass. I immediately understood the story in my notes. Grass points two directions. Back to who's sending you to. I wouldn't go away. So my feeling is to ignore everything.

[26:41]

I don't know, but I need you.

[27:08]

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