Did you say why you chose the Heart Sutra? And for me it was the most important step, at least intellectually, to be able to understand something beyond symbolism. For the first time, many of us who had almost no experience of dictatorship, let alone those who were already busy with the different themes of Buddhism, it would be a very good introduction for you to deal with one of the essential themes of Buddhism and its competencies. But I need to know why.

[01:08]

I was absent-minded. I once already asked you for that title, and that for me it was a kind of major breakthrough, at least in a kind of intellectual understanding of what Buddhism is all about. And it helped me for a kind of mapping and figuring out, getting a deeper understanding of the meaning of the different words and so on. Because last time the people were interested, but a couple of them are feeling it's wonderful and it's floating and it's not. Nothing to grasp. Okay.

[02:12]

I spoke about it in Bali, I believe, where we were together. Okay. Hello, everyone. Nice to see you. And how many of you, this is the first time we meet. Oh, quite a lot. And how many of you were here at the Quadrinity meeting last year in Kinsey? Well, Martin asked me, as we've been discussing when we talked about doing this, if I would speak about the Heart Sutra. And on the one hand, it's about the most difficult possible topic he could have chosen. At the same time, it's the most popular ritualized speech or chanting teaching probably in all of Buddhism, all of Mahayana Buddhism for sure.

[03:40]

So this is quite an interesting question. Why is it so difficult and why is it so popular? Now, I probably should, I don't think I will this evening, because it's just nice to get acquainted now. So I probably should give you a certain amount of the history and background of this sutra. Not a lot, but enough to show you how it fits into... the spiritual, cultural history of Buddhism.

[05:01]

Because that has something to do with how it might fit in your spiritual and cultural history and personal history. Because this sutra is asking an extremely basic question. Now, let me just say about a sutra. Sutra is from the same root as the English word suture, to sew up like a doctor sews up your wound. And I suppose we could say it means the stitching of the Buddha. It's sort of a Buddhist sewing machine, and you'd better watch out against it. And a sutra is said to have been spoken by the Buddha.

[06:29]

Of course this was not spoken by the Buddha. And it's supposedly and until very recently been considered a Sanskrit text. But it's quite likely, almost surely, actually a Chinese text translated back into Sanskrit and then from Sanskrit back into Chinese to give it authenticity. Was aber viel wahrscheinlicher ist, dass es eigentlich ein chinesischer Text ist, den man in Sanskrit übersetzt hat, um ihm Authentizität zu verleihen und dann wieder zurück ins Chinesische. Now, does that mean these people who put this together, this highest wisdom, were cheats, liars? I don't think so. I think that they were so convinced this was the truth of Buddhism, that they understood that this was spoken by the Buddha in a special state of mind.

[07:47]

Now, sometimes I recently, in fact, I was speaking to a group of Catholic college students at Crestone Mountain Zen Center. And I said that Buddhism as a teaching doesn't overlap much with religion in the West. This is a somewhat controversial statement, but I think accurate enough to really look at. In other words, Buddhism in our culture overlaps with art, psychology, philosophy, science, biology, but it doesn't overlap much with religion at all.

[09:07]

The territory and the experience of the practitioners I think is so similar to a religion that in that sense it's a religion, but the subject matter is not what we usually consider religious. So to these Catholic college students, I define Buddhism as a deep practicality. And his holiness, the Dalai Lama, said something like this recently. Someone asked him a question and he said, when we Tibetans, Buddhists, answer questions like this, you think we're being religious, but we think we're being practical. So what kind of practicality is this?

[10:18]

Yeah. Now, instead of... defining it tonight as a deep practicality, I'd like to say that this is, I would say, a teaching that views the human being, us, and the world in a category that is neither fits with science or psychology in the West. It's a radical view for us, and it was a radical view in Asian culture, too.

[11:22]

And it's a late Buddhist idea. And it's a radical idea of how you teach yourself. So really, Mahayana Zen Buddhism doesn't tell you much about the wisdom isn't content. It doesn't tell you much about do these things and these great things will happen. And it doesn't tell you much about what will happen. But there's a great deal of teaching about how you teach yourself. And this process of teaching yourself requires a lot of trust and confidence in yourself.

[12:41]

So first of all, practice begins with a radical trust in yourself. So I can bring you that question first of all this evening. Can you imagine a radical trust in yourself and not in anything outside yourself? And how would you get to that point? Now we should talk about the word heart. It's called the Heart Sutra.

[13:46]

And heart means the heart or essence of something. And heart also means the principle of connectivity. Because the word for mind in Asian yogic culture is mind-heart. Excuse me, the character? The word for, or character, for heart in Asian yogic culture is heart-mind. So that means there's already a principle of connectivity between here and here. And so again, practice would begin with, in the basic sense, awakening and physically feeling a connectivity between here and here.

[15:01]

And also, as we all know, when we talk about falling in love, or we love someone, or we love something, it relates to things around us, persons and things. So there's a principle of connectivity of recognizing how your mind, heart, feelings, etc. are always actually a kind of connectedness with the world and with yourself. Now, maybe I'm introducing too much this evening already, but I guess I should say, because I'm coming to it now in my mind-heart, Vielleicht sage ich heute Abend bereits zu viel in der Einleitung, aber da es jetzt gerade in meinem Geistherzen ist, möchte ich noch sagen, dass es hier darum geht, in Bildern zu denken, viel eher als jetzt um begriffliches Denken.

[16:32]

Das tun wir natürlich, wenn wir träumen. Wir denken sozusagen in Bildern. But there's a skill that we don't emphasize of thinking through things through imaging. And one of the ways... And so when you think through things in images, things become like little theater pieces or little dramas. There's a certain... If there's an image of us here sitting together and Ulrika translating and so forth, already there's a kind of story or image or drama here with the two of us and Martin and those of you I knew from last year. Already there's a kind of story or theater piece going on already right this evening.

[17:34]

And if you're a new person here, new to me and the situation, feeling yourself into this already, the established roles, And this is not something you can think about exactly, but you can feel the patterns in the room. Almost like you might dream about this room tonight. So this is a kind of thinking that our culture doesn't teach, which is more primary than conceptual thinking.

[18:40]

So feeling the rolling image or the changing image of this room would be a starting point in thinking about this seminar. So the way the Heart Sutra is usually chanted, you don't have the mokugyo here, do you? Not yet. You have a little wooden thing which is called a mokugyo, a wooden fish. Nun, wir haben also so einen hölzernen Klangkörper, der die Form eines Fisches hat, den nennen wir Mokikyo. And it's actually, so, it's called a wooden fish, it's shaped like a heart. Und obwohl er hölzerner Fisch genannt wird, hat er doch die Form eines Herzen.

[19:42]

And when you look at it carefully, though, it's a fish that looks like a heart, and the fish has a jewel in its mouth. So the heart sutra means the essence of wisdom sutra. And yet you beat this wooden heart. Boom, boom, [...] boom. And it's supposed to be beaten and discover the heartbeat within the room. And it shows that in the image of the Dragon or fish with a jewel in its mouth that's shaped like a heart.

[20:47]

Means that you have to go down into your heart to discover this wisdom. And what is your heart? It's both demon and daimon. Daimon was the inner voice of Socrates. Daimon is the Christianized version of the word because Christians didn't like the idea of an inner voice and wanted an outer voice. But the deeper truth of this in our culture is that when you listen to your inner voice or your demons, they are back and forth the same thing. It means there's a certain danger in going into your heart.

[22:01]

In fact, since everything is changing, everything is actually a bit dangerous. I saw a writer on television the other day who I guess is Reagan's daughter. I don't follow these things exactly, but I think she's Reagan's daughter. But she said she has the capacity, she's written a book, she says she has the capacity to go in a room. She says dangerous men are interesting. And she said, I can go into any room and immediately know the man who can ruin my life. Probably started with her father.

[23:20]

But there's a certain danger, there's a little aside, certain danger in getting the jewel of wisdom through your heart, which is also a dragon. So this is a very... This sutra is asking very fundamental questions. And the question is... How does one practice the perfection of wisdom? Now, unless you're willing to look at this question, the sutra has no meaning.

[24:28]

How does one practice the perfection of wisdom? Now, First we have to look at the, because this is an evolved question, it's probably a fourth or fifth or sixth generation question. So you have to go back to the root question and see its evolution. And the root question is very simple. How does one live one's life? First of all, are you willing to ask yourself that question? And are you willing to accept the consequences of the question? And are you willing to study how to ask yourself the question?

[25:32]

And do you have the intelligence of the simplicity to not brush it off as a simple question? So, let's look at the evolution. How does one live one's life? How does one live a good life? Wie lebt man ein gutes Leben? How does one live a wise life? Wie lebt man ein weises Leben? Because certainly implied in the question is not how do I live a shitty life. Denn ganz sicherlich nicht implizit in dieser Frage ist, wie führt man ein beschissenes Dasein? The question implies how do I live a good life or satisfying life or fully realized life? Die Frage ist, wie lebe ich ein gutes, ein zufriedenstellendes, ein verwirklichtes Leben? So how does one live a good life? A wise life. So what is wisdom?

[26:35]

And how could you perfect wisdom? So what would be perfected wisdom? So how does one practice or live the perfection of wisdom? This whole little sutra of one page or so is the most profound developed answer to that question that's come out of this other civilization in Asia. How does one live one's life? How does one live a good life? How does one live a wise life? How does one live, practice the perfection of wisdom? So I want to leave you with that question this evening.

[28:01]

And tomorrow we'll look at what's the process of asking yourself such a question. And what would be the process of realizing the question in ways that actually are new to us, not part of our culture. Now, although this is a very difficult and deep teaching, it's also, as I said, a very popular teaching. And it's popular because it's possible, it's It's a teaching that's not diluted. The question these folks ask themselves, how do we present this deep teaching on which you can found a culture and an individual life?

[29:12]

In a way that's accessible to anyone. So this is a profound teaching that's accessible to anyone. And they tried to make it in this little short thing accessible to anyone. But it starts with your willingness to ask yourself such a basic question. How do I want to live? And then studying or discovering the process by which to ask yourself this question. And it requires developing, coming to the courage and personal trust to enter into the dragon heart of being.

[30:14]

And in a way that's safe and is a secure deep process for you. Okay. Now I know that quite a lot of you would like to probably sit in the morning before breakfast. And breakfast is at 8.30? 8.15? It's about. Okay. And we're going to start this teaching tomorrow at 10. Okay.

[31:30]

So maybe we could have some period of meditation at 7.30, quarter to 8? What time? Quarter to 8? All right. Quarter to 8 we'll start. And it'd be nice if you came on time. And if some of you have not had meditation experience, you can come tomorrow morning for the period, or you can come at the end, which will be about, you know, 7, 8.25 or so. And I'll take 10 or 15 minutes at that time to give meditation instruction to anyone who comes at the end and would like it, or who would like it after meditation. And tomorrow we'll have time for questions and discussion and stuff.

[32:44]

It's very nice to see all of you. And maybe we should sit for a few minutes right now. But so many of you are experts, you're saying. First of all, you want your legs to hurt and be in an awkward position.

[33:51]

I'm actually kidding. But it feels like that. Sazen is a, what should we say, a mental, physical posture. Or a mind-body posture. And I'm using mind here in a sense different from thoughts and feelings or emotions. Because thoughts will, if thoughts are in your body, thoughts make you happy or sad or make your stomach feel funny or your heart beat.

[34:58]

But mind makes your body feel well. So you... So Zazen is, from one point of view, a mental or mind posture. where the distinction between mind and body pretty much disappears. So you need to get past physical distraction and mental distraction. So the main way to do that is to sit, try to sit still. Not just try to sit still, in fact sit still. And and to sit for a specific length of time that's not determined by how you feel about the length of time.

[36:32]

So it doesn't have to be 40 minutes, it could be 30 minutes or 20 minutes. But it's good to take a specific length of time, particularly when you're beginning or the first years of zazen, to take a specific length of time and sit for that. And it's also good, even if you want to sit longer, to stop sitting. If you decide to sit 20 minutes, say, you don't sit 30. So you get used to doing things, some small thing like this, outside of whether you want to sit longer or want to sit shorter. That's one way to sit.

[37:42]

That's a kind of training or an important way to learn to sit. It's also fine to sit, you know, particularly if you have a busy life. to sit one minute or five minutes or whenever kind of feeling comes that you've completed it and then you get up. So sitting is both a mental posture or mind posture and a physical posture. And as a body posture, basically what you're doing is you're concentrating your body by folding it together.

[38:53]

And you're also folding your heat together. There's a very big difference between sitting with your legs crossed and sitting with your legs down like this. And that's true, too, of sitting in what we call Seiza posture like this, which is quite good, actually. It's a meditation posture in which Japanese culture has based its furniture and clothes. And for taking care of the torso, this is a very good posture. And it's a posture which is used in Japan and in China too, because it also is a posture which you can do things and so forth.

[40:09]

But as soon as you cross your legs, you actually enter a more interior space. And again, it's one of the common postures just to sit with your hands on your knees or legs somewhere. But in Zen, we are also not just folding your heat together, also you're bringing your certain energy circuits together. And you want your hands to be wherever they are, and your legs are here, to be so they don't pull your shoulders forward and your body forward. So you develop, it takes a little while, but you develop a way of sitting either César or cross-legged.

[41:23]

Finding an upright position through your back, a lifting feeling through your back. That goes up through your head. Now, one of the images given often, and as I said last night, part of this is about learning to think in images. And one of the images given is a feeling of being lifted from the back of your head up. So that means your chin is in a little bit. But you're not forcing your back in and you're pulling your chin in.

[42:50]

It's not a military feeling. It arises really from this image of feeling of being lifted here, kind of makes everything come together a certain way. Then your arms are just down your side, not pulling yourself forward. Then your hands come together where your arms can be at your side. And your hands are very obviously, as human beings, connected with your mind. So your hands are a posture of your mind. It's obvious the way people talk with their hands. And the posture of your hands will affect your mind.

[44:17]

And generally, you put your hands together one way, particularly if it's chilly. It's a posture, but I'll just say you just put your hands together. You put your right thumb and your left palm, and then just put your hands together. But the more common posture is to put your left or right hand, but we put our left, fingers overlapping, and then you make a kind of ellipse or circle and put it against your stomach or on your foot. And again, there's a lifting feeling in your hand, so that you're, the feeling of, it's not like that so much, but more like that. We're pretty casual with our body, but if you know anything about acupuncture, your body is extremely precise.

[45:40]

Exactly where you put a needle affects your whole body. And until mind and body penetrate each other freely, we're not aware of how little tiny posture differences are affecting us all the time. So this exactness, precision of the posture, is balanced by a feeling of relaxation.

[46:51]

Is that you want to be precise about your posture, but at the same time, once you kind of arrange yourself, you want to feel just relaxed through your body. And you let that feeling of relaxation take over your body. So you're not holding your posture. So good zazen is a combination of being able to be completely relaxed and also maintain without effort the posture. So you can, once you get used to it, just disappear into your posture. And this is also part of developing uncorrected mind as posture.

[48:02]

So you can completely let go or relax inside and accept what comes, but have a deep mind underneath what comes. And the main way we sew our posture and mind together is with our breath. And breathing, it's good to in the beginning make a kind of inventory of how you breathe. So you notice when you first sit down, you sit this way, or when you're thinking this or that, you breathe another way. But eventually you want to breathe with your lower stomach.

[49:34]

And I'll say a little more about that later, because it's part of practicing with the Heart Sutra. If you breathe up here, you're breathing, if you breathe with your lungs, what else are you going to breathe with? If you breathe with your lungs moving, your lungs will always be involved in mind and thinking. If your lungs just kind of stay open and your throat here just stays open too, you're not closing it as you're breathing. And you're breathing with your lower hara, your lower stomach, your diaphragm. Almost feels like your breath goes out like this.

[50:38]

It comes in from the bottom, sometimes even from your feet or your anus, but it comes in down here and rises up and then goes out again. This is another example of thinking in images. And if you begin to see your breath in a kind of seeing, you can see your breath. It begins to penetrate your body with light. So you actually get a ability to see into your body after a while.

[51:56]

So generally, as a practice, we count our exhales to ten and then start with one again. Or sometimes you just follow your breath. Or you let the visual image of your breath take over. Or you don't do anything, just enjoy sitting. Anything I left out? Your tongue is at the roof of your mouth. That's for a number of reasons, but anyway.

[53:06]

Your eyes are usually a little bit seen in front of you about your height. And if your lids are closed, there's still a feeling of light. You're neither in the eye posture of awake nor in the eye posture of asleep. So it's a third eye posture you're looking for, which is not in the either or of awake or sleep. This is called the gate of wishlessness. Because you're not in the either or of like and dislike, good, bad, and so on. Which is a kind of swing, a prison, which you're back and forth all the time.

[54:25]

I think all of us will notice you tend to be back and forth between these alternatives. So you're trying to teach your body a deep, wishless posture. Open for anything. And sometimes call it a posture of non-referential joy. Because joy comes up for no reason. And if your body learns that posture, it has a chance of teaching your mind that posture. So your teeth are together, your ears on the side of your head. Sometimes they move slightly. I think that's enough.

[55:43]

Thank you very much. For those of you who weren't here this morning, for Sasen and... the discussion of zazen we had. Guten Morgen. Guten Morgen. Is there anything you would like to bring up, you'd like to mention, talk about, ask me, whatever? Is there anything that you would like to say or mention or ask? Yes. Roger said, when the hands are together, the left hand lies down.

[56:47]

And if I think that my left hand is connected to my right half of the brain, then for me it is this idea that the hand that is connected to the analytical half of the brain awakens the other. And for me, at some point, I thought, I'll do it the other way around. I'll let my holistic hand, the hand that brings the pictures with it, shape the others. But that would be exactly the other way around. You've mentioned this morning that the left hand rests on top of the right hand. And if I understand it correctly, my left hand is connected with my right brain, which is the analytical brain. So my feeling is that I'd rather have my right hand rest on the left because it's more connected with the more holistic side of my brain and my feelings and that with this side I can try to think in images, as you said, more easily.

[58:06]

So I'd rather have it the other way around. If you insist. No, no, whatever you like. It's generally, I suppose, the thought that since the right hand is the most active on right-handed people, It should be on the bottom, and your left hand should be on top, and given more space. But if you're left-handed, it would be the other way. I know I'm right-handed. But these things really you should discover for yourself. Whatever you like, just try it out. I can't sit on the floor because the hip happens.

[59:20]

So I have to sit on the chair. And if yes, do I have to sit there? Or can I lean back? Anything's okay. I mean, but the more you know about meditation, the easier it will be to find your postures. Given your body and your needs. Basically as much as possible you want your body to be supported by yourself. So even if you lean back you still want the feeling of supporting yourself.

[60:20]

And you want the feeling of everything being open in your body. So, but each of us has to find his or her own posture. Okay, something else? Don't scratch what I'm looking for. Some people who don't like to be called upon are very careful not to scratch. Their body becomes very still and rigid.

[61:43]

Not even an eyebrow moves. Fear, I'm going to say, So, I think we should read this sutra. Do I have a copy? And I'm sorry I'm going to have to read it in English, but the German is right beside it, so Ulrike can present it in German and English. The Mahaprajnaya Paramita Hridayah Sutra. That's all.

[62:47]

Please translate that. Traditionally, there are certain kinds of words that are not translated in Buddhism. One is words which have too many meanings to be limited to one or two meanings in another language. Another is words which have, which the sound of the word is important. Another are words which have some kind of mystic or deep meaning. And others, they have a deep or a mystical meaning. Yes, and Hridaya means heart. And Sutra, I have already spoken about it, means the sewing machine.

[63:56]

It also means sometimes the warp, like in a loom, the warp. Without the warp, the woof, the other threads won't be in place. So it's what holds the world in place, the movement of the shuttle. It's held in place by the warp. So the basic idea here is that if everything, absolutely everything is changing, how do you find, how do you locate something that holds your life in place? Okay, and paramita means perfected. And sometimes it has a, can be, though it's supposedly a false etymology, it can mean gone beyond.

[65:13]

But since this whole sutra, including the mantra at the end, is gone beyond, this false etymology is also present throughout the sutra. And prajna means wisdom. Prajna means wisdom. But again, it's not translatable. Because it also has the quality of mind. And it means something like non-dual knowing. And so it means a knowing which is outside of the category of any knowing that we know.

[66:17]

So it means in another sense the wisdom to put yourself into the care of what you do not know. I mean, that happens at the moment of birth. You have no idea what's going on, but... You have no choice. You better put yourself into the care of what you do not know. It doesn't mean you don't stop at traffic lights. But underneath that There's a putting yourself into the care of what you do not know.

[67:31]

Or maybe putting it another way, putting yourself into the care of what you know but you cannot grasp. And this requires a certain subtlety. Now, it's often the case that I think when we practice meditation, we feel that we're not doing anything. And in most workshops, seminars, you expect to do something during the seminar. But meditation practice is, maybe the image of it is incubation. A woman, when she makes a baby, doesn't know what she's doing.

[68:52]

And the baby may kick now and then, but you can't decide from that whether, oh, this is going to be the next prime minister then. Did you feel that kick? That's a prime minister's kick. You can enjoy the kick, but you have to just incubate. You don't know. But you can have some image of the kind of baby you want. But again, it can't have too much dependency or expectation, but a kind of image. So the Heart Sutra, the kind of incubation, Now, maha generally means great.

[70:00]

So you could translate this as the great wisdom, the great perfection of wisdom, heart sutra. But also, maha is there as meaning mind, or the feeling of presence. Oder ein Gefühl von Gegenwärtigkeit. Because we are reading it and it's in the larger context of being. It's the being or presence or mind of the great wisdom heart sutra. Und in dem größeren Kontext, in dem wir das lesen, ist es also der größere Geist oder das größere Sein.

[71:02]

Okay. Avalokiteshvara Bodhisattva. Maybe just you can say it in German. Bodhisattva Avalokiteshvara. When practicing deeply the prajnaparamita, it means he's meditating and in non-dual, deeply gone into non-dual perfection. Es bedeutet, er meditiert und er ist eingegangen in diese nicht-duale Vervollkommenheit. Perfected non-dual mind. Dieser vervollkommnete, nicht-duale Geist. So, if you're going to incubate yourself in meditation... Und wenn ihr euch jetzt dieser Inkubation in der Meditation übergebt... In the first...

[72:03]

To incubate yourself, you have to trust yourself. You have to put yourself in the care of that incubation. And that's quite a challenge to do. It's not easy. So every time you meditate, you can feel if you can actually deep down, do you trust yourself? It takes time to come to that. I have a friend who's a close friend who I talk with quite often. And we have extraordinary, really wonderful conversations. And recently, because of various things, they get better and better.

[73:06]

And we've been talking about practice for us, meeting each other in practice in a very deep way. And he suddenly said the other day to me, we've been talking, Dick, 30 years. We've never had a conversation like this. So it's interesting. We were both struck. It takes 30 years sometimes to come to a conversation like this. But every conversation I've had with him virtually has been wonderful. I couldn't compare them. And yet there's something that happens. There's some glow that happens, blessing that happens when you really trust yourself.

[74:14]

It creates a kind of peptide cocktail. And one of the early etymological roots of body is brewing that, like a beer brewing that. So Avalokitesvara is in the deep brewing vat, non-dual brewing vat of the body. Incubating trust and compassion. And being purified and realized through that incubation. And through that, proceed discovered that all five skandhas are empty of own being.

[75:22]

How much I can explain as we go along here, I don't know, but we're on the third line. The skandhas are a slowed down method of realizing the constituents of consciousness. So that you can see how your present moment which is held in your immediate memory, is constituted moment after moment. These are form, feelings, perceptions, gatherers, consciousness. I don't think I'll teach those this weekend, but anyway, that's what they are. And seeing that they are empty was saved from suffering.

[76:40]

And the four noble truths which are kind of glossed here are there is suffering there is a cause of suffering And knowing that there's a cause of suffering, there's a freedom from suffering, and there's a path to realize that freedom from suffering. And here the cause of suffering is thinking the five skandhas, your consciousness and perception has an identity. So, O Shariputra, form does not differ from emptiness. Emptiness does not differ from form.

[77:43]

That which is form is emptiness. That which is emptiness forms. The same is true of feelings, perceptions, impulses, consciousness. Those are the five skandhas again. O Shariputra, all dharmas are marked with emptiness. They do not appear nor disappear. They are not tainted nor pure. neither increase nor decrease. Therefore in emptiness, no form.

[78:44]

It's the five skandhas again. No feelings, no perception, no impulses, no consciousness. The paramitas, the skandhas, the vijnanas. And the vijnanas basically mean your sense feels. Your eye is nothing without seeing something. So there's no eye. but there's seeing something but there's the object you see but that object is no object also it doesn't have own being it's there for a moment in your perceptual field so maybe we can say a perceptual field exists of the object and the eye But that perceptual field can't be grasped and is always changing.

[79:50]

So, no eyes, no ears, no nose, no tongue, no body, no mind. No object, etc. No color, no sound, no smell, no taste, no touch, no object of mind. And then the field consciousness, the field of perceptions can't be grasped. No realm of eyes. It means no realm of eyes, no realm of ears, no realm of nose, no realm of smell, etc. Until no realm of mind consciousness. No ignorance and also no extinction of ignorance. until no aging and no deaths, and also no extinction of aging and death.

[81:12]

So these categories, young and old, yes, they exist, but there's a mind which isn't, doesn't age. There's a realm of mind, there's not a realm of thoughts, but there's a realm of mind not dependent on aging and death. No suffering, no origination. No stopping, no path. There's the Four Noble Truths. No suffering, no causation, no origination. No stopping, no freedom from suffering. No path, no eightfold path. No cognition. Also no attainment.

[82:16]

With nothing to attain, the bodhisattva depends on prajnaparamita. And here's the question of what do you found yourself on? And we say St. Peter, the Christianity was founded on a rock, on St. Peter. But in Buddhism we leave the rock alone. And build the zendo beside the rock. And found ourselves on emptiness. But how do you found yourself on incubation? on allowing a kind of blessing to move through you.

[83:28]

So there's nothing to attain and the bodhisattva depends on, founds him or herself on the non-dual, perfected non-dual wisdom or emptiness. Bodhisattva with nothing to attain Did you repeat that? I changed it. You're not supposed to be reading, you're translating. Correct. We can change sutras in Buddhism. In the beginning there was change, I mean the word, no. With nothing to attain, The bodhisattva founds him or herself on the wisdom which has gone beyond or on the perfected non-dual wisdom or on emptiness.

[84:29]

And then his or her mind is no hindrance And without any hindrance, just entering the sea of being, with a deep trust in yourself, no fears exist. And far apart from every topsy-turvy view, perverted view. She, especially Ulrike, dwells in nirvana. Women always get there first. That's why we boys have to practice so hard.

[85:33]

In the three worlds all Buddhas depend on Prajnaparamita and attain unsurpassed, complete, perfect enlightenment. Therefore know the Prajnaparamita, the non-dual perfected wisdom The answer or the evolved question of how do I live my life is the deep turning of this question how do I live my life is the great transcendent mantra Is the great bright mantra? Is the utmost mantra? Is the supreme mantra?

[86:47]

Able to relieve all suffering? And because it is true, it is not false? So proclaim. Proclaim this Prajnaparamita mantra. Proclaim the mantra that says, gate, gate, paragate, parasamgate, bodhi, svaha. Okay? Got it? Okay. Now, what's not in this sutra?

[87:48]

Anybody? What's not in this sutra? The heart. Well, yeah. Yeah. No heart, no ears. Oh, yeah, we left that out. No eyes, no heart, no ears. That's right, no heart. That's right. What else is not in the sutra? It's a Buddhist sutra. What's not in it? Buddha. Buddha's not in it. So where's Buddha? Yes. And all sutras, Buddha is always there. Buddha appears and does things. Why is Buddha not here in the sutra?

[88:59]

What? Yeah, that's right. Yeah, you're right. I'm wrong. Would you erase that, please? Now, Buddha isn't present as in most sutras, introducing, sitting down, and then speaking. And this is a little history, but it's also giving this sutra to you.

[89:35]

@Transcribed_UNK
@Text_v005
@Score_73.49