She's much like the painter, the experience of the painter. Yeah, a good, not so good painting you look at and you can, it's all generalizations and there's no information there. And then you have a great painter, let's say Cezanne. And Picasso and Matisse and all of them say, Cezanne helped teach me, taught me how to see. But why don't we see with the ecstasy.

[01:08]

Ecstasy means out of place. Instead of only be generalized and in place, Everything is out of place, unique. The good photographers I know have an ability to see a situation, a space, a scene gathered. And they have the skills to gather that into the camp. But a dharma is something like that. Do we have the skills to gather the particular into our own knowing? Now, you don't have to worry about any of this stuff I'm saying.

[02:18]

Und ihr müsstet wirklich um das Zeug nicht kümmern, über das ich spreche. But if you'd actually like to know what Buddhist practice is about. Aber wenn ihr wirklich wissen wollt, worum es in der duttistischen Praxis geht. This kind of pause within the particulars, the center of what practice is about. Dann ist diese Pause im Besonderen, im Zentrum der Übung. It's what the word Dharma means. Und das ist das, was das Wort Dharma meint. Now, I printed out a couple of things that you might want to read. And one is the poem I've given you quite often. A American Indian saying that a poet named David Wagoner made a poem. And I've given it to you before in other years. And I come back to these same poems often so that we can work with them and we can let them work in us.

[03:45]

So what my daughter Elizabeth is doing when she She draws the painting in the museum. I discovered this because I talked to her about she was going to a museum once. And there's something odd about how she was going to the museum, what kind of time, what she can look at. And she goes to allow enough time to look at a few paintings and decide which one she's going to draw, and that takes an hour or something. Yeah, and I was really impressed, because I never discovered that I wished I had. They could say she was letting the text of the painting read her.

[05:03]

We can let the text of the painting read her. Yeah, okay, Dr. Dexter. Okay, read the text, this religious, please see. Yeah. Yeah, we read the painting, and the painting reads us. And the book reads us. Yeah. Yeah, I think that's what I say. Okay. A good book reads us. Anyway, this is the poem. Stand still.

[06:10]

The trees ahead and the bushes beside you are not lost. The trees ahead and the bushes beside you are not lost. Wherever you are is called here. You should treat it as a powerful stranger. You should treat here as a powerful stranger. And ask permission to know it. and be known. The forest breathes. It says, I have made this place for you.

[07:21]

If you leave it, you may come back again, saying, here. No two trees are the same to raven. No two branches are the same to wren. If what a tree or bush does is lost on you, let the forest find you. The forest knows where you are. That's also what I would say is meant by the word Dharma.

[08:30]

Now I gave you the priorities to complete that which appears. And we've tried to look into partly look into what appearance means. And we've called appearance to initially at least, to pause within the particular. So we have something like .

[09:56]

That word just appeared. It had to gather within the spell. of the word. I like the idea that we say to spell a word because it is to spell. And maybe spell, a pair, assembly, a pair. And then we have to accept. So it's not going to be appearance unless your initial habit, your initial mind is one of acceptance. Bad dream, good dream, whatever it is.

[10:56]

Terrible situation, the first is accepted. I often think of Kriste Riefel as a harrowing work. Being an ambulance driver, she has to keep arriving in situations. Mostly they're not so bad, but sometimes... You really have to, whatever it is, you have to accept it. Yeah, and you have to accept before you know what to do. Know what to do.

[12:11]

Say, parents is late to accept. Your initial mind is like self-referential thinking. You're not practicing the Dharma. If your original part is described by Mögen and Abteilungen, then the farmer could not practice. The center of practice is also breaking the habit of discrimination. Of course I don't mean you don't discriminate. I'm discriminating right now. But my initial mind is that I discriminate.

[13:11]

But you have to really look, and that's what mindfulness is about. No. No. mindfulness to be present to whether your habit is to like, dislike, etc. So if you have a habit of self-referential thinking, it completely blocks I mean, self-referential thinking destroys being. We don't know what it means to be What being itself is, alive, if you're constantly involved in self-referential thinking.

[14:26]

We have a technical term for people who are caught in self-referential thinking. Hungry ghosts They're not fully alive, but they're hungry all the time And no matter how much you feed them, the frogs are too small to swallow. So, I mean, really? There's self-referential thinking here. You're something like a hungry goat, not fully alive. As a habit, I mean, as an initial habit of mine. So... I also make some comments.

[15:45]

And I also have some comments on what you did. And what he says, whole essential being appears before you. And nowhere else. That's another phrase you can hold on to. All essential being here's before you. And nowhere else. You can say nowhere else We have no idea of entities.

[16:57]

Now here, Hinduism, which is very close to Buddhism, has a significant difference. Hinduism assumes there is a reality behind this reality. An unmoving reality. But it must exist. There's certainly a foreground-background difference. A dharma is what holds, what is unmoving, you could say. But it's only relatively unmoved.

[17:59]

It's a foreground-background relationship, not a difference. Yeah, I think you can say one, pretty much science would say one is truer than the other. The idea there's a background unmoving another reality behind this one, I think you can say, At least science probably would not accept. On the one hand, we know that science doesn't know everything. So as Eric said earlier, it's something like an aesthetic flaw. preference within your own function.

[19:07]

Let's say you can't prove either. And you can decide which view fits your experience. And the choice you make changes practice somewhat. We can practice just the same. But when he says nowhere else, it's clearly... taking the strictly Buddhist view.

[20:09]

Which is reality or actuality is not an entity. So there's no behind or front. Yeah. So the cakes are here. And this is what's behind the pedagogy of the silent mind. At every moment, enlightenment is here. Every moment in the nature. So there's not the hand or front or back. The gate to enlightenment, there's no place it can be other than this.

[21:24]

So Yuan Li says, realize Buddhism right where you stand. Where is it? And it gives you a hint or a prescription about how to do that. Bring the mind to where there is no before or after. No here or there. So there's a practice. The first step in such a practice is a kind of inventory.

[22:30]

Do you notice any time when you Don't have a mind with the before and after. We can also call that kindness. You know, with the feeling of an absence of time, where everything feels stopped, and even though changing, it feels simultaneously ever-present. Now, if you concretize this, reapply this experience, You have the Hindu view. But instead, if you emphasize the activity of your appearance and the appearance Here is another entry into practice.

[23:43]

Sensing when there is no here and no there. This is a profound sense of connectedness. And it's even as simple as, you know, you're swimming in a hotel pool by yourself. And if it's that so einfach, wie wenn man in einem Schwimmbecken in einem Hotel schwimmt ganz alleine. And somebody comes in, you know, jumps on the other end. Und so man schwimmt beim anderen Ende hinein. And you're trying to swim laps in this way. Und du versuchst zu grauen und es kommen Dänen. Well, I mean, the experience is something close to there's no here and no there. This guy practically jumped on top of you, even though he's on the other end of the pool. You feel the water in the waves.

[25:03]

You really feel working the same There's one section. So we sometimes feel rather like that. And when we don't have a sense of past, future, it all seems included in the present. Not present as an entity, but the presence of the present. He says, observing the reality of physical existence.

[26:11]

Why is it different if I say it and I can't translate it? I can, but it's easier to listen to you and to reflect. It doesn't exist, it takes time. Observing the reality of physical existence is the same as observing the Buddha. Then worldly phenomena and the Buddha Dharma are fused together. Sie werden verdrängt in der singenden Probe. Sie kommen in einzigen Distanzen zusammen. In der gerechtzeitigen Halbzeit Einmaligkeit. And here's almost like my swimming pool.

[27:37]

Whole essential being appears before you and nowhere else. Now, if you want, again, if you really want to practice, you take one phrase like that until you can sort of feel it. It is ready-made for you. Then you have to deal with people, is that? No, it's ready-made for someone else because that person is smarter than me. Or it's ready-made for you because you're Irish. Or it's ready-made because you've been practicing longer than... There's no certain environment if you think such a thought that long. Und es gibt keine plötzliche Erleuchtung, wenn du nur einen kurzen Augenblick so denkst.

[28:54]

I mean, yeah. It's very made for you. Es ist für dich gemacht. That feeling is the center of some of my inner practice. You're looking at the world, and it's always ready-made for you. And this intact great potential turns smoothly and steadily. It is like water being poured into water. Everything is equalized in one suchness. Not in oneness.

[29:57]

In one suchness. You can't describe what I'm talking about better than Yuan Hu. You can't describe it better than Yuan Hu did. Whether walking, or dreaming, standing, sitting, or reclining. Concentrate on the fullness of mind. Be naked and pure. without interruption, so that no subjective views arise, and you will merge with this Buddha womb. And the word Tathagatagarbha is the big word for both Buddha and the world.

[31:08]

And the big word Tathagatagarbha is the big word for Buddha and the world. You can tell it's called a world or a thing or a universe. It's called a golden womb embryo. It's called a golden womb embryo. This guy's a great. Oh. Be naked and pure. So that no subjective views arise. And you will merge with this Buddha womb. This is your own fundamental scenery. Your own original face.

[32:14]

So as examples, the next we can say that you need this. So this is what I call the activity of a dharma. The peers, the acceptance, the uniqueness, the knownness, It gives the whole world view, you know, actually. And in the gathering. So you can feel in yourself, in this pause within the particular, you can feel tense, uniqueness, acceptance, and allowing that to gather.

[33:30]

So basically, there's appearance. It's simplified. There's appearance. There's holding. And it's released. So you can have the sense of, It takes all iteration. release. Okay, now that is actually the experience or background of the teaching of the four marks. Something that Paul Rosenblum says that he has to bring up in the seminar when he teaches here. And the four marks are? There is another one.

[34:50]

What? This doesn't work. Yeah, the whole bunch? Yeah. Okay, I heard it. Direction. Um... Dissolution. Disappear. So the reality, whatever that is, It is a process. And the marks of those process, marks that we can feel, things are born.

[35:51]

And here, the word birth emphasizes it's born So you have the experience of letting things be born. So again, simply if I look at you, Look at you, the seeing tends to turn into a generalization. And the habit of consciousness is to be predictable. The job of consciousness is predictability. The word tree and truth share the same root.

[36:56]

Because trees are in the same place they were the night before. And it would be quite disturbing if you go out in the morning and the trees jump to the other side of the yard. It's a serious disturbance in your consciousness. So you can see that the job of consciousness is to supply predictability. We have to have it. So if I look at you, consciousness begins to take hold.

[37:57]

I begin to notice the repeatable patterns more than the difference. So actually to break out of the habit of consciousness, which is a habit of permanence, I actually have to develop a new habit of seeing you with the word. not conscious. So, if I look at Cecily, I look at her in a moment and I close my eyes. And then I open them. That's a way of interrupting consciousness. And in that interruption, I see Cecily is slightly different than before.

[39:09]

Follow me, Cecily, and then I look back at you. It also can be a kind of equation in which I see differences rather than differences. repeatable patterns. Okay, that's birth. And then duration is, things actually hold for a moment. They actually do have duration in their uniqueness. Okay. They have duration in their unity. And then, no matter what you do, they kind of dissolve. So that's clearance, hold, release.

[40:14]

That's clearance, hold, release. or disappearance. Because things, no matter what you do, they're going to change. The maa, Japanese have a word for part of this. The word maa means all that we're trying to attach, all the different things here. Which would be actually infinite in number. Moment they have a different shifting with impact. And at each moment, there's different points where all the strings cross. So ma means to know that point where they cross, moment after moment. And so you can put your stomach in the center of that mind-point.

[41:33]

That's part of what hara practice means. And then they're going to dissolve anyway. So you actively release them. You make them disappear and start with birth again. So that's the center and the first stage at least of the practice of the Dharma. I have a feeling for the gait of each moment. It's a practice. The practice is to be conscious of all that. To be aware of all that. I understand that. But it's not difficult.

[42:55]

If you get commendable, you're a photographer. You must, like I said earlier, you must feel things gathering for the photograph. Now that you're used to it, it happens like that. You don't have to think Well, I've got to breathe, I've got to do this, I've got to do that. It just happens. Physical act, this is all real quick. As thinking, it's kind of like spread out. So practice is to use discrimination To use wisdom to notice your habits to bring yourself into the midst of your habits and to change your habits into new habits.

[43:59]

um seine Gewohnheiten in neue Gewohnheiten zu verwandeln, in neue Körper- und Geistgewohnheiten, sodass du wirklich das Buddha Dharma bewohnst. And now I really can retire. I told you almost everything. We'll see if we find anything else this afternoon. So we told the talk we might come in as early as quarter to. And he said,

[44:39]

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