In this case, the idea of mind in the book. [...] And what's the phrase in it? Heaven and earth and I share the same thing. And myriad things and I share the same body. Of course, there's a problem in translating this word as heaven.

[01:02]

Which comes from Christian missionaries in China trying to find a word that they could use from Chinese language to... talk about Christianity. What happened means something more like a source. an early image of the earth in China. And it's the earliest symbol, early image, mythology. And it's the earliest belief in this early mythology. I think it continues. And of course, they start having more children. And this is because they're usually Christian image.

[02:17]

And that is not so important. Make space for people. But that we stay in a continuous relationship. So heaven and earth and I share the same root. Myriad things and I share the same body. Myriad things and I share the same body. Now, this is an image of the world. It's not a game. It's a world view. It's a world view you can enact. So, in meditation or at any point. You can feel some kind of, yeah, connectedness.

[03:24]

So this is what you call a and that is what you can call . Sophia, please do not make so much noise. I hear a certain silence. So you enact this worldview. So there's a kind of pulling in everything into this hole.

[04:49]

As a way of experiencing the world. And it's kind of unfolding of this to include What's around you? The 10,000 things and I share the same body. In a way, it's not so important whether you believe that or not. But you can make it kind of tasteful. Du könntest auch gleichzeitig intellektuell argumentieren, dass das so ist.

[05:55]

Well, all atoms, we sind alle Atome. Everything is interdependent. Und alles ist wechselseitig abhängig. Interpenetrating. Und auch gleichzeitig wechselseitig durchdringend. But the importance is not making a case for its truth. Und der wichtige Punkt hier ist aber nicht, wie man... The importance in practice is it's a fruitful way to live the world. So when I'm sitting right now, I can, yeah, I have my own The problem is in my, of this, that I call my own body, to disappear. Yeah, that's common practice. Have a A wide feeling is not limited to the boundaries of the body.

[07:14]

And that feeling extends even to a translator. And this is the feeling that our sociologists, yeah, and this is the feeling that we also have as a translator, And I often start speaking and speak when I have a feeling of just... includes all of us teachers. And I can feel that as a kind of expanding and contracting feeling.

[08:15]

And I speak to the feeling of contracting or expanding. I think of pizza dough. We had a big pizza party. And Christian and Dan made pizzas for 200 people. And the wood fired up. Which you could only cook one mix at a time. If you're fitting the top three. And Dan actually climbed in there once, practically trying to do it. Turned into Pizza Pizza, if you know that children's story. There's a children's story piece. Okay.

[09:15]

A little boy is bored. Anyway, it's a funny story. Yeah, so I'd usually like to throw the door up there. Okay, we'll do that. All right. You know how they do it in stores, right? Sometimes they throw dough up in the air. They don't have to tell you when the pizza is done. They require people. And then people are like, oh... People have said to us, these are American pieces.

[10:35]

You don't find these pizzas anywhere in America except Dan makes them. So there's a kind of The pizza takes its shape in the hands, and the pizza takes its shape in the air. So this feeling of this 10,000 things, and I share the same body, takes its shape partly in In the myriad things and in each of us.

[11:56]

So, in a way, several people have been asking the question, what if the container where they put the cooking pot is words and the painter, etc., line, color, blah, blah, blah. Well, that's not just the view of sociology. I don't know, I've just tried it. Trying to find a way to say this.

[13:07]

But so the container is you and the release of you. The release of you is also you. So there's a kind of bellows. Maybe there's a kind of bellows and a kind of flame. And it's the pulse of the breath that's bellows. Actually, there are many pulses that is our activity. And we would say it all and say things like,

[14:08]

Something like that. I'll say it a little more directly. Knowing this pulse is the daily activity of every adept. pulse or circulation. So give us an answer on pulse, guys, now. The pizza dough is sometimes in the air, sometimes in the hands. So is the pizza dough much more in the roof or much more in the end? The kind of feeling of releasing it all again. And the more you can stay with that, phrase or color that produced the quickening.

[15:33]

That made you feel there's something underneath what you've just seen and felt. Yes. I don't know how to say it better. This pulse is kind of a midwife. I don't want to be so metaphorical. Maybe they're contractions. I don't want to be so metaphorical. Maybe they're contractions. It's a kind of craft that you engage in and you discover through another worldview. Let me use the last few minutes.

[16:37]

And let me use the last few minutes to talk about a cheap, iconic Chinese bowl I bought in Carmel Town. Ich möchte über eine billige chinesische Schale sprechen, die ich in Kaliswalde gekauft habe. Iconic? Iconic means it's a classic representative Chinese book in all aspects. Okay, es ist also klassisch, in dem Sinn, dass sie klassisch ist für eine chinesische Schale, zwar in einem Aspekt, Typical. Well, not typical. Yeah, typical, too. So it used to be typical, but that's what I did. And it cost 99 cents. Oh, it cost 99 cents. Yeah, I was, I found myself at Carmel, and that's when it was on a T-ball.

[17:52]

And I wanted something that's fun to drink. I didn't want something with a flat bottom because then you can't whisk the tea. And when I brought it back, I was just astonished by the bow. Was it a decorated object? or just simply an object was clearly in its cheapness and simplicity an object of attention.

[19:06]

Clearly this came from a culture which saw the bowl as an activity and not an object. Okay, so... So, Warren... And, you know, there's a... There's a... There's the kind of buildings on the outside. Buildings. Yeah. Houses. A little gate and a wall. But there's a little gate and you can see on the other side of the gate a branch going across. and

[20:19]

There was no attempt at all to contain the design within the shape of the book. No attempt contained On an imagined single surface. So when you are outside. The wall of the building. So when you tipped it up to drink, there were birds and mountains. And the birds and muggles were over a bridge.

[21:28]

Over the barrow. And the liquid you drank poured, in effect, under the bridge. And if you don't look carefully, it's just a pool with a lot of little decorations on it. But conceptually, it's an activity, and the ball is recognizing that it's an activity. And in a front, the word front in English, you know, the meaning like the front of a house, And it also means a location of activity.

[22:38]

On the waterfront. On the waterfront. The activities. And there's the front on the inside, which is the activity of drinking. So when you pause for the particular, you are identifying Into units. But not into parts, parts of all. Just units that appear according to your face, your senses, your breathing.

[23:51]

Related to the objects. Related also to the theater of your senses. Your own consciousness, awareness, and so on. And that begins to You free from the habit of seeing permanence in entities. The world loosens up. Like for Achilles the cat. See you next time. So things now are not loosely together.

[25:09]

And there's an entity-lessness to it. And the ten directions don't have walls. Sometimes don't have walls. So this bowl is iconic Chinese bull, plays with enclosure and enclosure. diesen einschließen und loslassen, and that's imperative feeling.

[26:20]

Und das ist die Art von Gefühl, which cooks the quickenings of the world. Die dieses Gefühl vom quickening der Welt kochen. Yeah, that's much like it, so to say. Und das ist, mehr kann ich nicht sagen, We sit for a minute and then we'll just there. So I'll change bell. Good morning. Some of you, I guess a few of you weren't here last night. Ich glaube, ein paar von euch waren gestern Abend nicht da. And we didn't miss them.

[27:22]

Und wir haben uns besäumt. And two-thirds of you and more were not here during the day yesterday. Und zwei Drittel von euch, wir waren gestern während des Tages nicht dabei. To some extent, I have to start again this morning. And last night, let me say I surprised myself. what I spoke about last night. We, you know, the topic of this seminar is inmost, innermost request. And I think it, you know, can be a powerful phrase for us.

[28:36]

You know, again, these phrases that you need to That's so simple. to me now essential to practice and so brilliant in how they reflect how the mind works and how you can use them to form Plum? Plum. Yeah. Plum, your depths, you know. You like to plum? No. To plum is to...

[29:37]

Like what are you doing? No, like when you're in a river. You want to know how deep it is? You drop something down. Okay, yeah. And that's to plunge. To plunge your own depth. And also to transform... to transform your life through your own activity. But it is a kind of skill to learn how to use them. Are we speaking loudly enough for those of you by the window? And they work so well because they actually Because of the way the mind works.

[31:05]

Again, they're a... Again, they're a distillation of... centuries of Buddhist teachings tried to put together in these phrases. And then they We use these distilled phrases. And if we use these sentences in their distilled form, they can open up in our life the teachings from which they were distilled. And what is interesting, they work in the path of our own life.

[32:16]

And that's what I recognized in last night in the talk, the opening talk. Now, phrase again, like inmost or innermost request. And if for us it be just inner stupidness, and the inner stupidness implies that we have some way we want to live. It's not necessarily the way we do live. Das nimmt an, dass wir einen Wunsch haben, in einer Weise zu leben, die nicht unbedingt der Weise entspricht, wie wir leben.

[33:25]

And yet there are so many things present in our activity. Und die aber dann gleichzeitig in all unseren Aktivitäten gegenwärtig ist. I never know what that will... which of the possibilities I should follow. But let me go back to, you know, I sort of reviewed yesterday the ways in which Sukhirashi uses the term. And while doing that, I recognized that this term was at the center of his own life.

[34:33]

He came to a point in his own life where, yeah, you have to question whether anything had meaning. There was war and all that stuff. And it was a disappointment in institutional Buddhism in Japan. And then he also, I mean, he never spoke about this publicly, but it's now in books, so maybe I didn't mention it. But he befriended a mentally disturbed monk.

[35:35]

But he befriended a mentally disturbed monk. It's a kind of tradition of hospitality and letting people use the temple. And while he is away, this monk murdered his wife. Kitchen knife or a hatchet. And... I remember Sukhir, she at some point took me aside and told me he wanted me to know this and told me about it.

[36:40]

And it wasn't public until after he died. And it was written about in the book by David Shedwick. And afterwards, people wanted to punish this man, try and put him in jail and stuff. And after that, of course, the people wanted to punish this monk. They wanted to bring him to trial and to prison. Or worse. But Sukhiroshi actually defended the man and arranged for him to be in a mental hospital. Anyway, looking at the use of this term, I realized how much he

[37:55]

when everything fell apart, when even his compassion for this disturbed monk destroyed his life, he had to keep coming back to Why am I alive? Or how can I be alive? Or how can we function in this world? This whole country fell apart around him. And he went back to this this sense of, do I have some inner request just to stay alive?

[39:09]

And I would call this not a Buddhist path, but the path of his life. How should I continue to live? What should I trust? How do we continue? So he plundered himself, in effect. Is there some kind of inner request, inner desire to make this world and life, personal life, work? He also, and he did decide to establish this you know, a kind of conventional life for a ordained monk or priest in Japan.

[40:21]

And in Japan, after a couple hundred years or so, in a way, the Japanese monk, priest, married, or many of them married. So you're kind of a householder, a layperson. I know. monk, priest at the same time. And in the Japanese Zen, there's no distinction. In general Buddhism, there's no distinction between the priest and the monk. In Buddhism in general and in Japan it is so that there is actually no general difference between a monk and a priest.

[41:29]

Yeah, so he had to take care of his family and so forth. This is before what happened to his wife. Yeah, and he tried to establish a place for his family to live and so forth. But he also wanted to come to the West, to America. But he also wanted to come to the West, to America. And in this, you know, most of us, I hope most of us don't have anywhere near as difficult and shattered life culturally, you know. And I hope... But he kept turning to this, what is my inner request?

[42:40]

And I think that's all he had. I don't think he had a person even at this point. I think that was all he had. I think at that time he didn't even have Buddhism. He had the resources of Buddhism available. And do we find that through our own... You know, every word I use I feel is not quite on the mark.

[43:57]

But, you know, I do the best I can here. Do we define our life through our inner needs? Or sometimes our outer definitions. From compromise, both are necessary. That's what I've told you a number of times, that I mentioned a number of times, and Tsukiyoshi at some point said to me, after a year or so, practicing with him, you seem to have gotten your life in some order.

[44:58]

Now I can start teaching you in a new way. The sense was, until your own life is in order, both emotionally, personally, and so forth, you can't really step forward into practice. Of course, it's also true that practice helps us bring our life into some clarity. But at first, maybe I could say simply our... The practice serves our life, and at some point, if you continue, our life serves our practice.

[46:14]

And this is an old tradition, actually, going back into India. The fact you've taken care of your... basic life, if you have children and all, then you can focus on a more shamanic side of life. And the Chinese tried to build that into everyday life. For example, they weren't apparent to David. So, for example, the custom was to take a full year off and live more or less by yourself and write poems or paint or something like that.

[47:17]

It was a kind of sabbatical from conventional life. And I read statistics which suggest or show that after a parent dies, people are much more likely during the following two years to get cancer. So there may be biological wisdom as well as spiritual wisdom in taking Periods of time after life are quite different. And in a different way he lives as a nomad.

[48:28]

So, Suzuki Roshi, I think, again, I'm now trying to speak about this term in most requests. And I'm trying to speak about this term in most requests. sure in his life, and how it can function in our life. And I know it's functioned in my life. I mean, in various ways, at times, I just, I try to say, well, What would I do? How can I put it? I made a decision to do nothing.

[50:22]

And I really do not. Why don't you wash my face? After three or four days, five days, you kind of want to wash your face. So I said to myself, this is one thing I want to do. I want to wash my face. In such a way I built up one thing after another. What do I want to do? Eat, yeah, breathe. I don't mean you to be that busy. I hope you don't show up tomorrow all with dirty faces. I hope you don't show up tomorrow all with dirty faces. Okay.

[51:34]

But in some way you can kind of enact that, that's a hard word to translate, in your own life. What really do I want to do? What do I really want to do? And what do I have to do? Because my responsibility is to do it. And I don't think it works very well for mental and physical health to hide what we want to do from ourselves. Und ich glaube, das ist unserer physischen und psychischen Gesundheit nicht sehr zuträglich, wenn wir bestimmte Dinge vor uns verstecken wollen, die wir tun wollen, um die Verantwortungen zu erfüllen, die wir in unserem gewöhnlichen Leben zu tragen haben.

[52:40]

The brightness and the light is when you uncover that, even in our conventional world. Excuse me. The brightness of the light, there's a kind of light... In our life, when we uncover what we really want, even if we lead a conventional life, it's actually a kind of power. Das ist wirklich eine Art von Kraft. There's an expression in Zen.

[53:47]

Es gibt in Zen so einen Ausdruck. Walking along the murmuring street. I stopped the sound. And Suzuki Roshi said, this is a kind of freedom. Now, I won't exactly phrase like that. That means I will try to spring up. I stopped the sound of the murmuring stream. Ich hielt den Ton des murmelnden Stroms an. We have now the sound of the rain.

[55:00]

And it also, there's another saying in Japan. The firefly. The firefly? No. Lightning, but... Has nothing to say. Chicada. So again, it's these kind of phrases which reflect the resources security found in Even when it came to you know this point of he was only going to trust his inner most request.

[56:17]

No, I'd like to try to bring this out, but I think we need a shift in gears, so we'll take it. Ich würde das gerne weiter besprechen, aber gleichzeitig brauchen wir einen anderen Gang einlegen. Deswegen denke ich, sollten wir eine Pause machen. You can pour some coffee or tea on the gift. Und ihr könnt auf die Schaltung auf die Schaltung ein paar Kaffee und Kee draufschütten oder es ölen. Okay, thank you very much. Vielen Dank. Guten Morgen. Some of you, I guess a few of you weren't here last night. Ich glaube, ein paar von euch waren gestern Abend nicht da. And you didn't miss it. Und ihr habt euch besäumt.

[57:45]

Well, two-thirds of you and more were not here during the day yesterday. Und zwei Dritten von euch und vier waren gestern während des Tages nicht dabei. To some extent, I have to start again this morning. And last night, we say I surprised myself. and what I spoke about last night. You know, the topic of this seminar is innermost request. And I think it's... can be a powerful phrase for us.

[58:55]

You know, again, these phrases that you need to... It's so simple. to me now, essential to practice. So brilliant in how they reflect how the mind works. And how you can use them to form Plum? Plum, yeah. Plum, your depths, you know. You like the plum? No. Plum is too...

[59:57]

No, like when you're in a river. You want to know how deep it is? You drop something down. Okay, yeah. And that's to plunge. To plunge your own death. And also to transform... To transform your life through your own activity. Through your actual activity. But it is a kind of skill to learn how to use them. Are we speaking loudly enough for those of you by the window? Okay. And they work so well because they actually

[61:14]

Because of the way the mind works. Again, they're a... Again, they're a distillation of... centuries of Buddhist teachings tried to put together in these phrases. And then they We use there these distilled phrases. They can open up in our life the teachings from which they were distilled. And what is interesting, they work in the path of our own life.

[62:35]

And that's what I recognized in last night in the talk, the opening talk. Now, phrase again, like inmost or innermost request. Eine Phrase wie das innerste Bedürfnis, der innerste Wunsch, implies that we have some... The way we want to live is not necessarily the way we do live.

[63:36]

I never know that we are which of the possibilities I should follow. But let me go back to, you know, I sort of reviewed yesterday the ways in which Sukhya Rishi uses the term. And while doing that, I recognized that this term was at the center of his own life.

[64:53]

He came to a point in his own life where he had to question whether anything had meaning. There was the war and all that stuff. And his disappointment in institutional Buddhism in Japan. And then he also, I mean, he never spoke about this publicly, but it's now in books, so maybe I'll just mention it. But he befriended a mentally disturbed monk and as a kind of tradition of hospitality and letting people use the temple

[65:59]

And while he was away, this monk murdered his wife. Kitchen knife or a hatchet. And... I remember Sukhir, she at some point took me aside and told me he wanted me to know this, and told me about it. And it wasn't public until after he died, and it was written about in the book by David Chadwick. And afterwards, people wanted to punish this man, try and put him in jail or something. Und danach wollten die Leute natürlich diesen Mönch bestrafen.

[67:43]

Sie wollten ihn vor Gericht bringen und ins Gefängnis. Or worse. Oder sogar schlimmer. But Sukhiroshi actually defended the man and arranged for him to be in a mental hospital. Aber Sukhiroshi hat tatsächlich diesen Mann verteidigt und hat ein Arrangement getroffen, dass er in eine psychiatrische Anstalt kommen konnte. Ja, so... Anyway, looking at this use of this term last night, I realized how much he when everything fell apart, when even his compassion for this disturbed monk destroyed his life, he had to keep coming back to Why am I alive?

[68:55]

Or how can I be alive? Or how can we function in this world which is this whole country fell apart around him? And he went back to this this sense of, do I have some inner request just to stay alive? And I would call this not a Buddhist path, but the path of his life. How should I continue to live? What should I trust? How do we continue? So he plundered himself, in effect.

[70:08]

Is there some kind of inner request, inner desire to make this world and life, personal life work? And he also, and he did decide to establish this, you know, kind of conventional life for an ordained monk or priest in Japan. And in Japan, after a couple hundred years or so, an ordinary Japanese monk, priest, married, many of them married. So you're kind of a householder, a person. I know. monk, priest at the same time.

[71:18]

And in the Japanese Zen, there's no distinction in general. There's no distinction between the priest and the monk. In Buddhism in general and in Japan it is so that there is actually no general difference between a monk and a priest. Yeah, so he had to take care of his family and so forth. This is before what happened to his wife. Yeah, and he tried to establish a place for his family to live and so forth. But he also wanted to come to the West, to America.

[72:11]

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