Do you want to say something, Georgie? Please. I would like to say a few words of greeting. We are happy that Mr. Bosch is among us and we are happy that he is also faithful to the community. And I think it's the 18th time that we're meeting here. And I think it's time for us to take a little look back. In the 1980s, there was an Alps. and the rest is another reality. In addition, we have learned everything from a man who was a witness.

[01:03]

Every day at 7 a.m. we went to meditate with him. We take that back. She won't stretch his back until 82 hour, actually. I'll tell you a little anecdote. This is how Pekka Roshan looked like when he was in the hospital. She sat on the bed. There was a meditation. The one was a Japanese Zen monastery. The sound of it was very strong. I didn't feel it at that time. The feeling was We are so powerful that no one can take us away from this place.

[02:31]

We are sitting like a rock. And the second thing that had to do with it was a sitting on a small plate in the pond. And then the total consciousness, that is, wherever a thought is brought against you, there is an answer to a question. What do I tell you about the impression I had at that time? All I did was sit in a protest. So my impression was that we were wearing robes at that time, and you were with the chipmunk in action, and you were sitting in the robes. And so long as the line was pressing, I thought, well, somehow, I'm more impressed. Whoa! This is the kind of thing you say standing over someone's grave.

[03:40]

And I'm not dead yet. It is probably also true that the existence of this house also has to do with Vekeroši. It is quite certain that there is a restaurant here. It is clear that the house was turned into a restaurant within two days. So, in the future, it's going to be a garden house turned into a restaurant. This also has to do with the fact that on the first day Richard talked about how one feels when the gaze goes back, when it becomes longer than the gaze forward.

[04:50]

And after about 20 years, it is clear to us that we are in the Middle Ages. It is perhaps also allowed to look at where we stand, what hopes we had in the early 80s, They are realized and I see them in the moment house. This means that in the world it is the best way possible to live in this world. It is possible. The more you look at our society, the more you see the West.

[06:09]

The more you look at our society, the more you see the West. The more you look at our society, the more you see the West. I like your optimism. Since Giorgio spoke so kindly.

[07:53]

Yeah, I've been thinking about the years being in this room. But let me say that the Sanskrit word for Buddha nature is seems to be something like Buddha-dattu. Which, you know, literally means Buddha-realm. Buddha-realm. And there's some controversy about it because the idea of Buddha nature is a very powerful, strong, pervasive idea in pretty much all of Chinese Buddhism.

[09:00]

And it's not nearly so... emphasized in Indian Buddhism. And in Indian Buddhism, it is not emphasized in such a strong way as in Chinese. Scholars have even had a difficulty in finding a word for Buddha nature in Sanskrit. And what they seem to think it probably was is Buddhadhatu. Now, I'm mentioning this to... point out that Chinese Buddhism in significant ways re-conceptualized Indian Buddhism.

[10:10]

And such a re-conceptualization such a big difference in emphasis as the idea of Buddha nature represents is is a reconceptualization. Although I myself feel a continuous stream from the historical Buddha to now, That doesn't mean that Buddhism isn't reconceptualized.

[11:20]

And the reconceptualization is influenced by the culture it enters, so Confucianism and Taoism influence this development, emphasis on the idea of Buddha nature. Buddha nature was a problem for me when I first started to practice. I thought Isn't this something like soul or God and sheep's clothing? Isn't this something I have to believe in that I have some Buddha nature? Is it an entity that passes from life to life or something? Yeah, and so I asked Suzuki Roshi, kind of worried that maybe I was in the wrong practice.

[12:37]

And he basically said be patient. And implied that with time, I may have the basis to understand it better or make a better choice. Yeah, and I know he wasn't just trying to get me to stay in the practice. He was speaking from his own experience, too. Okay. Now, Buddha realm, why would Buddha realm be a synonym for Buddha nature?

[13:39]

Now we have to go back to the idea of entitylessness. And for those of you who came Last night and especially today, I don't think I will go into entity-lessness much. And for those who were there yesterday evening and yesterday, I will not go into the idea that things have no unity. but still it'll be part of what I'm speaking about. So if we say Buddha realm, it sounds like a place, a land, a place the king governs or something, a realm. But actually realm In a culture which assumes entitylessness, realm means

[15:02]

cause. Germany from this point of view is not a place. Of course it's a place. Austria is of course a place. But the emphasis in a culture which emphasizes no entities, then Austria is a place where you become Austrian. So my daughter, Sophia, is growing up at least half the time in Germany. And that's not a neutral place, it's a causal place, and it's making her German.

[16:16]

And I think, I'm a boy and I have a girl daughter. I have a child who's a girl. And I'm an American boy, and I have a girl who's a German. How can this be? And she already makes fun of me. Papa says something, and she mispronounces the way I mispronounce it. And she... But Mama and I say, and then she pronounces it correctly.

[17:17]

So it's a causal realm. So this has built into it already the idea of a field of mind. That the field of mind you're in causes the contents. So that the field of mind you're in causes the contents. And vice versa, the contents also generate the field of mind. So from that point of view, this room is not an entity. From the point of view of the... yogic way of thinking. The room is a causal realm.

[18:20]

No, of course, we know that too. But it's a matter of emphasis. Some people, clearly an architect, clearly designs a room thinking it's an object. And it takes the contents to change the room. Most hotel meeting rooms are good examples of this, or bad examples of this. Now I'm trying to develop our center in Colorado, Preston Mountain Zen Center. So that after I die, or even now, it can't be used for anything else but Zen practice or some kind of Buddhist practice.

[19:23]

I don't want Marriott hotels to come along and say, hmm, this would make a good conference center. I'm trying to make it a place that in itself causes practice to happen. And I think that Giorgio as an architect and designer is way on the emphasis that the room is a causal realm. Even the feng shui or geomancy of this particular location here on this hill is a causal realm. This physical location.

[20:38]

So he even pointed out yesterday how the light, the way it comes in, is a sundial. Is that right, what you said? So the room not only... links us in a common sense of practice of some sort, but links us to the surrounding phenomena.

[21:23]

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