Buddhism is of no importance at all. My suspicion was that it does not fit together at all. And in the course of the discussion I came to the conclusion that it is not necessary to put the two terms together. When I hear Buddhism, for me the term vision does not stand out at all. Buddhism is for me everyday existence and has nothing to do with great visions. May I translate that? Yes. Gertz Fields wants to add what happened in his group that, of course, they dealt with the term vision a lot. And what came to him is like that actually it's a term that Buddhism can do without. It's like Buddhism really focuses you on your everyday life and what's right in front of you, which makes really vision superfluous. I don't think so. Can I? But I understand your point, and from the point of view of practice, yes, the main direction is acceptance.

[01:06]

And that has to be our first priority. But that acceptance is always tempered by vision. And in practice we have this acceptance, but it has to be somehow balanced out by vision. And I'll come back to that. Yes, and I also had the very spontaneous ... I don't think that Buddhism has anything to do with vision. There is a great vision, and I had that in our group. So for me it came immediately, this awakening together with all. That is a vision for me. Yeah, Hans, who shared that also in our group, when we talked about what the vision of Buddhism is like to the bodhisattva vow, basically is the biggest vision in Buddhism to awake with all sentient beings.

[02:13]

Yes. Okay, anything else? Can I ask you if you can tell us a little bit about what you have told us? Yes. My vision this morning was that I understood while sitting that I find myself in this moment and see myself and can also take the space that I need for it. And exactly in that moment. And when I finish sitting and go out into the world, into the group, then I am, so to speak, docked.

[03:23]

And then I can also And from this connection with the others, the continuity arises. And for me too, I had no special idea what I now associate with vision and Buddhism. And I did not come here with any idea. But I was sure that I would take something very important home. And beyond these three points, it became clear to me that the vision also means that you are present, that I am present and that I take my space, live in the moment and can expand the space as far as I think is necessary. from these small moments into many moments, so a ball with molecules that can be expanded infinitely and in this case it is just the vision, the big whole.

[04:38]

She said, what is your name? Silke. Silke said that she came here and she had no idea what her vision is or Buddhist vision, but she felt... deeply that something important would happen and so this morning during Zazen she had this very clear experience of herself and who she was and the space she could take for herself and she felt it was a very redeeming really big experience if I may say so and when she left the meditation hall she felt she had an anchor and from this anchor she could really connect with all people and through finding her own space she also realized she could widen this space or give this space a kind of shape so she could let all people in but the way she felt good about it and include others and from this experience of connectedness she realized that this leads to a new kind of continuity

[05:56]

And this continuity really also released her into this understanding or experience of this moment-to-moment continuity. And she realized that this widening space and opening up into the space and giving yourself the space you need and also allowing other people to come into this space, that this is really what maybe is meant with vision, personal vision and vision in Buddhism. Yeah, okay. So it's wonderful you've had this experience. And now it's important that you take care of it and nourish it. And the practice is also not to let such experiences get overlaid, laid over by our usual habits.

[06:58]

Hearing you, I feel washed clean. Because for me this is, you know, I'm using Buddhism as a kind of excuse to find something to talk with you about. But really for me it's about can we open our hearts individually and together. And since there's no outside to this reality or no outside teaching, In the end, we have nothing but trusting our hearts.

[08:22]

So if we can find this openness in ourselves and support each other, this is something wonderful, I think. There's a philosopher I've been reading quite a bit recently named David Griffin. He's more or less, the person I mentioned this morning, a white-headian. In the Hediana and in the lineage of Emerson and Peirce and others. And he says, if modernity continues, our society will die. And I do, not speaking to what he says, but I think our vision of humankind is the

[09:47]

point of our survival or demise. And we have a big problem right now. Because we have a multicultural world. A pluralistic world. And it can't, by definition, have a common vision. And the closest we can come to a common vision so far is a humankind defined through economics. So we imagine a humankind where everyone has enough to eat and housing and medical care. That's a lot. That would be a lot if everyone could have that.

[11:27]

There's nothing wrong with this moral vision. But it's not a very inspiring vision. And now we've added in the last decades or so an environmental vision. Which perhaps we can come to share or will be forced on us. But it's still not a, whatever word we use, spiritual vision. And I think we actually do have to come to some spiritual vision that can be at least implicitly shared by everyone.

[12:32]

Secretly, if not explicitly. And it seems to me that, you know, If we don't come to such, I think maybe we're going down the drain. Maybe the drain won't be so bad. Maybe something will come of it, I don't know. Rather mysterious, this life. or dinner cook. We'll only go down the drain if we don't have dinner.

[13:33]

And then a vision where we all have something to eat becomes very inspiring. Yeah. Now, Peter brought up whether this is Buddhism or humanism or common sense or something like that. It's a good question.

[14:34]

For me, Buddhism is common sense. But given that, there's still some rules within Buddhism about how we look at things. And that establishes a language. If we look at things a certain way, we establish a certain kind of mind. And then that becomes an access mind or sequential mind. It leads to another kind of mind. So pretty quickly we're in a very specific kind of being, specific way of being.

[15:42]

Which I at least find it important not to think as the best way of being, but as a particular way of being. But certainly Buddhism as a language roots itself in a kind of common sense. And how you evolve that common sense becomes Buddhism. For instance, it's common to us to be interested in things. Okay, so I'm interested in something. These paintings in Goethe. So if I notice my interest in Goethe, if you don't mind, you're sitting there, you're stuck with me, an example. If I find myself interested in Goethe as a person, or just as another being appearing before me,

[16:44]

And I notice how that my own mind arises on looking at him. And I notice, I begin to notice attention itself. I don't just notice Girtz, I notice attention itself. So I evolve attention. So by paying attention, I evolve attention. And through a matured and evolved attention, a different kind of Girtz appears to me. I begin to notice Girtz in more subtle ways and I begin to feel Girtz. At this point I'm into Buddhism, not just common sense.

[17:56]

So the decision to evolve in a mature attention is Buddhism. To be curious and interested is common sense. That kind of difference makes sense to you? Something like that. This morning you said something, knowing yourself, knowing myself, without having a picture or without having an image. Is it combined with that? Did I say that? Something like that. Oh, maybe that's what you heard.

[18:58]

But it really doesn't sound wrong. I like it. I'm giving secret lectures to Peter that he hears and he doesn't find them wrong. I might even agree with your secret lecture myself. This is good. Oh, our dinner cook is back. We're supposed to have dinner at six, is that right? What? Yeah, okay.

[19:58]

And this evening, what are we going to do, party? Or are we just going to have a kind of informal time together? Are we going to have zazen? What? Zazen? Informal? So you have informal sangha time. That's fine, yeah. Informal hanging out together. Okay. Okay. Well, there's a number of things I would like to speak about.

[21:06]

But maybe I'll just show you this statement from the Diamond Sutra. Is this your handwriting, Mika? Now, this is the beginning of the Diamond Sutra. And I consider this a very far-out statement. And let's just look at it slowly. It is said that the Buddha said to Subuddhi, those who set out in the Bodhisattva, Mahasattva vehicle, In other words, those who choose this path of the bodhisattva mahasattva.

[22:12]

Now, let's go back to what Kurt said. Yes, there's acceptance. But again, as I often pointed out in Zazen, your Zazen posture is a dialogue between an ideal posture and the posture you accept, the posture you actually have. If you just accept your own posture, there's no zazen. There's this ideal posture of stillness and erectness, and there's the posture you accept. And likewise, the Buddha is the confidence, the courage of a maximal greatness.

[23:29]

Now, in your groups, small groups, you seem to have spoken about our society, about the possibility of personal peace and so forth. And the purity of, can we have the confidence of this kind of pure thinking? Can we bring this into our life? Now, what is the phrase Hillman had to grow down into your life? In Buddhism, we talk more about something like discovering the infant within us.

[24:53]

But not the infant in psychological terms. But it's used in Buddhism and Taoism to mean the vital energy that we had at birth. To come back to this vital energy, this purity of being and thought. When you still imagined your parents could be perfect. Mm-hmm. And we can't let our parents need us to also imagine them as perfect. So to nourish, it's considered to be always pregnant. Always pregnant with the ideal sense of being.

[26:21]

Anyway, there's this kind of sense when we talk about Buddhism from another point of view than the philosophical. And there's this sense of a uniqueness comes close to this. When we spoke earlier about this sense of this moment is absolute and unique, could you feel there's a kind of power in knowing that? There's a kind of power and energy if you can open yourself to the absolute uniqueness of this moment. And sometimes this is understood as the three energies. The energy of knowing without cause. Of being here and not feeling there's any cause.

[27:27]

It's just here. That's a kind of energy. Do you understand? And to knowing without a beginning. And not thinking, oh, it started then, it's going to go there. Just no beginning. To knowing everything is centered. This also reawakens our vital energy. So sometimes this is called mysterious energy. To find yourself in the midst of the incomprehensible.

[28:31]

And to find yourself in the midst of the primordial without beginning. And to find yourself in the midst of original energy. Okay, so that kind of energy or putting yourself in relationship to maximal greatness or vision is the willingness to set out in the bodhisattva-mahasattva vehicle. And this doesn't so much require confidence as a love of a willingness to be alive.

[29:50]

Denise Levertov, a poet who died recently, I can't see if I can remember what she said. Who? Denise Levertov. She was a contemporary poet who I knew a little bit. And she died a few years, this last year, I believe. L-E-V-E-R-T-O-V. Levertov. Anyway, she said something like, oh, you holy innocents. I can only praise you who believe life is possible. Yeah, not just make do. Okay. Anyone who sets out in this vehicle should think in this way. However many species of living beings there are, Are you ready?

[31:09]

However many species of living beings there are. This is not just rhetoric. This is meant. Whether born from an egg. born from a womb, moisture born, like out there under the mossy grass, or spontaneously born without cause. This is inclusive. Whether they have form or do not have form, whether they have perceptions or they do not have perceptions, or whether it cannot even be said of them that they have perception, do not have perception. This is not humankind. This is not about confusing evolution with progress and destroying our environment. As far as any conceivable form of sentience is understood, and then the last part we could better describe as, we must find ourselves in accord with this wide vision of sentience.

[32:33]

And to find in this accord with each being the possibility of freedom, realization, peace. No, this is not exactly common sense. This is a very wide vision that is meant to be felt and realized. To open yourself to sentience in its widest possibilities. Whatever life is. Now, Practice is often described as having four aspects, faith, which we can call vision, understanding, and enlightenment.

[34:19]

And it's thought often that your practice has to begin with faith. And faith in the sense means a vision. And we don't understand it at first. And you're not going to understand at first this wide sense of sentience. Or how we're interdependent. Or what enlightenment is. Or what is the maximal sense of greatness that we intuit. But you start out with faith in that. And slowly understanding begins to incrementally evolve.

[35:42]

And understanding will be as deep as your vision is wide. And you begin to bring that into practice. And on that basis you'll have enlightenment which matures and evolves. So we start out with faith in the Buddha. And we end up with this enlightenment which is always checked up through other people. So this enlightenment is a very practical enlightenment because it's enlightenment which is confirmed by your teacher Confirmed through reading and studying the biographies of the lineage.

[36:52]

And confirmed through your living with other people. So it's not some abstract of enlightenment, but enlightenment that is felt and confirmed and evolved through just living with other people in an ordinary way. So this starting out with this vision, this faith, in the wide sense of this human life, is the working of vision in Buddhism. Okay, now how can you produce a mind which can sustain, nourish such a vision? Mature such a vision and develop understanding and find a way to practice such a vision.

[37:59]

This is what we'll try to look at tomorrow. This is to make sure you come back. It's just like a soap. This is the Buddha soap of maximal greatness. There's Dallas, and there's Denver, and there's Johannesburg. Okay, let's sit for a moment or two, and then we'll have our dinner.

[39:01]

Could you pass the bell along, please? Dogen says, a fish thinks the ocean is a palace. A dragon thinks it's a jewel. That's my jewel from Paulina, I guess. I always like to continue the discussion, so does anyone have anything you'd like to continue, bring up from yesterday?

[40:49]

Or from today, or from last night, or from tomorrow? I always like to continue our discussions, so I ask you, do you have anything you'd like to connect, or anything new from yesterday evening or this morning? Your earrings are getting bigger every day. Can't steal that ear. Yes. I would like to speak in German. Please. If I understood correctly what was said yesterday, If I understood you correctly, what we talked about yesterday, we are dealing with perception in the largest sense. expansion, deepening, intensification and objectification.

[41:58]

In a sense of making it wider, intensified, enlarged, objectified, sensitized. So that there is a very strong presence in every moment and a very comprehensive presence. So that we have an immediate presence, a presence in every moment, and an all-inclusive presence. That's exactly the same things that you have to learn when you want to become a clown. Oh. He has been called the Buddha clown. I have learned in this context that it is very important to keep in mind, to set points, to stop yourself,

[43:01]

and then, so to speak, to extend his senses inward and outward. And the important thing is this pumping. In that sense, I learned on that context, I learned how important it is to at some point kind of come to a halt, to set a point, and then to sort of feel what's going on inside and outside. And so I understood how one can perceive the opposite as a space. And in that sense it became clear to me how to understand the presence also as a space. And now my question is, is this kind of image or understanding of the presence, whether that points into the right direction? Yes. Could you point out for us and me what the connection with being a clown is?

[44:32]

First of all it means to have the virtue to be very childlike and to be completely there and present And unlike here, you express them very strongly. You've studied or you've been a clown?

[45:37]

Yeah, maybe you could do a show or something for us sometime. Okay. I like the connection. I wouldn't have thought of it, but I like it. I like the connection. I wouldn't have thought of it, but I like it. There's a couple of things you said I'd like to come back to, but let me see if somebody else has something they want to say. Yes. I got to taste what each means or what connectedness means. And it tastes like healthy. It doesn't taste delicious because... It's like health food instead of schlagen.

[46:40]

I think it does... I feel really like alone with it, with this new idea of eachness. And can it taste delicious? Deutsch? When you get used to the taste it becomes more delicious. But you're on to something there, because I always emphasize to know, to find a pace or mode in which you find each thing nourishing.

[47:50]

to understanding what the word dharma means is to find each moment both nourishing and complete. And I've also brought up the idea of being in alignment and attunement. And I'd also like to add today to be in accord. But I'll come back to that. But I'm glad you discovered that. It's such small, big discoveries. You can turn your life on such discoveries.

[48:57]

Yes. Now my question is, what is more important, to live or die? When you learn how to separate them, let me know. Yes. I would like to come back to something that someone said yesterday. In the moment when we were supposed to develop the vision yesterday, our own and for the Buddhism, I sat down in the caesar, breathed and couldn't think anymore.

[49:59]

I didn't want to either, I didn't care. How can I develop a vision then? There is certainly a moment of depth when something like this can happen, but at that point I wasn't there, I was just breathing. Well, yesterday when it was said that we should ponder about the idea maybe what was our own vision and the vision of Buddhism, just before meditation, then I just, you know, went into caesar and stayed with my breath. And then, you know, that was so complete that no vision appeared. So then what to do? And I couldn't think. Yeah. That's one of the visions of Buddhism. Don't expect immediate results. But trust that the immediate result is there. In other words, there's an interplay of trust and acceptance.

[51:15]

And if you ask yourself a question like, what is the vision, what is my vision, or something like that, and then you sit and there's just some satisfying quality of breathing and non-thinking, This is part of it. And if you stay with that kind of feeling, whatever it is, something often will come up. And it may not come up as something specific that you think of, but you find you're acting or feeling differently. You're supposed to always be ready with a question, and whenever I look at you, you look away.

[53:00]

That's why I feel embarrassed. I'm sorry to embarrass you further. Petra looks so happy she doesn't need to have a question. Okay. Now, as I said, this is not about being German or American or Chinese or Japanese or Indian. This is a way of being that has been developed intentionally. And it asks you to discover yourself

[54:01]

In detail. At least if you want to. I'm assuming you want to. I mean, you're living this life all the time. You might as well notice what it's like. And coming back to what you said, you said this is perception in the widest sense. And I think in this inner science of practice, I like to be exact. So probably it would be better to say not perception in the widest sense, but knowing in the widest sense.

[55:33]

Because one of the truisms of adept Buddhism is that our perceptions only show us five or six thin slices of the world. But this world is far more complex than our senses show us. And there's a wonderful koan in which the key phrase is the six don't take it in. Which we studied somewhat in Crestone recently and in the Sashin. And the six don't take it in means the six senses, the six consciousnesses, and it also just means categories don't take it in.

[56:44]

So to actually enter into full knowing or a fuller knowing, you have to... Find a way of knowing that's not caught in categories. So I speak about this seemingly three-dimensional world. Mm-hmm. But we know there's many dimensions here, more than three or four or five.

[57:47]

Contemporary mathematics counts ten or twelve or sixteen different ways of looking at it. That mathematics can show us, but that's only another tool that shows us the dimensions. Now Buddhism emphasizes and yogic culture emphasizes connectedness rather than separation. And Mani yesterday asked about this difference, this connection between connectiveness and continuity. But when we emphasize a separation, And again, in most of this we're talking about a shift in emphasis.

[59:18]

When we emphasize separation, we don't have much experience of connectedness. So we become very dependent on continuity. And continuity is very simple. It's like when you're in a crisis and you think, how am I going to get through this? You think, I'm such and such a kind of person, I can get through this. And you think, I'm such and such a kind of person, I can get through this. And you're taking refuge in your story and in your history of getting through problems and so forth. And you go wash the dishes or something like that. When you emphasize connectedness, you don't need the same kind of emphasis, dependence on continuity.

[61:03]

Now this is I keep coming back to these things, and it's not so easy to get these differences. And we are... We have a long habit of decades, for each of us personally, of thinking in terms of separation. And so having that habit it's very hard to get a sense around some other way of looking at things.

[62:21]

And it takes some experience like you described yesterday. So let me come back to my most common example. is that we take for granted that space separates us. Okay. I'm here, and you're way back there. What is your name? Ursula. Ursula. Ursula. Okay. Ursula. And we take for granted that space separates us. And in the three-dimensional mind space separates us. And our language reinforces that. You're over there and I'm here. But we know for a fact that space connects us. Otherwise the moon wouldn't affect the tides or our reproductive rhythms.

[63:42]

So, or, you know, the universe doesn't expand into space. The universe makes space as it expands. But we can't think that exactly. It just shows the limitations of our mind to think things. So things make space. So we know that space connects us. We know it, but we can't perceive it. Again, that clearly shows the limitations of perception.

[64:43]

So any real teaching has to work outside ordinary perception. Does that make sense? We can think that, right? But that thinking now is going beyond the way we usually perceive. Okay, now you can see that in this Diamond Sutra statement. Now let's look at the process of this. And, you know, I want you to know this is not literature exactly or aesthetics. This is a very carefully worked out science. And This was, I think, first translated into Chinese in the first half of the 6th century.

[65:54]

And there were something like over 10,000 non-Chinese monks working in China at the time on translation and teaching. And as I often say, they didn't have Max Planck Institutes and Stanford Research Institute to absorb the smart folks. Like she was at the Max Planck Institute. So the smart folks, like she's doing, we are doing, when he's a Buddhism. Now, can everybody see this? This really means the Buddha said to Subuddhi, those who set out to enter the path, And bodhisattva means the possibility of you.

[67:09]

And mahasattva means the archetypal archetype of maximum greatness. It can be the archetype of compassion or the archetype of wisdom. And the vehicle means when you It means something that carries you, but it means to enter a, to come into accord with things. Okay. And accord, I like the word accord because it really means, the A part means on or in, and accord means heart. So the vow to save all sentient beings, this is a kind of Christianized, salvational translation.

[68:11]

And the vow is much more something like the vow to come into accord with all sentience. And the potential enlightenment. And again, in this world where where we're emphasizing togetherness and not separation. Everything is a matter of emphasis. So we have a hard time with that everyone's already enlightened and yet they're not enlightened. That's because we think in terms of separation rather than in terms of emphasis. And what I'm trying to get at here is also in speaking about the vision of Buddhism and the process of visionary thinking,

[69:25]

And what I am talking about here is simply the vision in Buddhism and also the process of visionary thinking. And that simply means to be in our own being and to take in this process of visionary thinking. Now, all of us are capable of a certain degree of spatial or visual thinking. And there seems to be some people are genetically inclined toward it, and men and women are inclined toward it differently, etc. And there is probably also a genetic component to it, to what extent you succeed. But it is ultimately a possibility for all of us. And in a yogic culture, this visual thinking is now really represented and emphasized as a way for everyone.

[70:50]

And visual thinking is connected with connectedness. So I'm trying to feel us into this. Now, I use these words as gates. Words outside of sentence structure is always going toward the future. Just a word as a gate. That you hold in front of you. Like, as I said, nourishment. As I'm speaking now, I try to speak in a way that I feel nourished.

[72:13]

I trust if I stay within that, it also is more likely to make sense to you. And I try to sit here in a way or hold this in a way that I feel complete. And I also, working with the word alignment, feel a certain alignment of my whole body to my backbone and then also to you, my clown, my friend clown. I feel like clowning together with you. And I feel a certain attunement with the feeling in this room. Now, the cultivation of Buddhism and of deep mindfulness is to notice these things. Now, let me say what I mean by the word accord.

[73:19]

Now do you know when you, you all know, when you're on a train and suddenly two trains are moving at the same speed and you can see right through into the next window? And both trains may even seem stopped. You can't tell whether you're actually moving or not. There's no such thing as stopped in the world. Everything's moving, but some things seem stopped because in relationship to other things, they're stopped. In fact, we're all falling through space right now, the same speed, so it looks like we're somewhere. The Earth is turning. Okay, so to come into accord is to feel yourself in relationship to others in the phenomenal world, like the train windows are.

[74:51]

Now, the more I find that, let's call it pace, Outside of the rather crude categories of the five or six perceptions, we feel like you can just see into the other train. You suddenly feel like the other person is much more transparent. And you feel a connectedness which is not where you recognize a shared being, a shared, a shared, a mutual being, a mutual body. So it ceases to be some kind of moral thing like we have to treat everybody as if they were related to us.

[76:11]

No, you know this because you're in accord. You know, just as you study in relationship to practice and don't let your study get ahead of practice, You try to live your life so that it is at a pace where you always feel in accord with the phenomenal world and nourished by it. Now you may not be able to do that and earn a living. I don't think my daughter, Elizabeth, can get her degree at Williams and do that.

[77:13]

As far as I can tell when I talk to her on the phone, she's never in bed. But she sings a great deal. And this may be her way of finding some accord. The point I'm making, even though you have to earn a living and enter into this connectedness that our society requires of us, You should know this is not normal. And that when you're not in accord and not feeling nourished and complete moment after moment, You're paying a high price in mental and physical health.

[78:29]

And you're completely losing touch with your vital energy, this vital energy that's given us at birth and mostly carries us into our mid-forties and begins to go downhill. The Taoist idea of longevity is that if you come in touch with this vital energy, you live fully until you die. And most of us, not knowing these teachings of accord and nourishment, begin depleting our vital energy rapidly from middle age on. Now let's get back to what I'm trying to give you a sense of, is this visual-based or visionary thinking.

[79:40]

And these folks who translated this into Chinese and took care of Dr. Kunze and others and translated this, this is the combination of Dr. Kunze and Thich Nhat Hanh's translation, And these people who have translated this into Chinese, Dr. Konsei and others, including Thich Nhat Hanh, who have translated this into English. It says here, should think thus. This means that. Can you think in this way? Now, if you just skim over this and not realize this is like Ulrike's something in biology or in chemistry, where the formula is very complete.

[81:09]

This, and you add that, and there's a chemical reaction. There's a deep craft to this, like to cooking or to Lenny's carpentry or something. If measurements are off, everything is off. So if we take this seriously and say, how do I think thus? What is the process of this text? At the first level, it is completely inclusive. So, it says any form of living being whether, as we went through yesterday, egg-born or womb-born or moisture-born or spontaneously born.

[82:27]

This is meant to include any kind of being you might think of. This is pretty hard. If you're a person who thinks separately, you think, What am I going to do? I'm grinding a meat, you know, things, and I'm stepping on, you know, bugs. Yeah, okay. But then this... So the first part of this is completely conclusive. It includes... It includes all possible categories. And then what's the next part of it do?

[83:31]

Takes away all categories. First it's in every category you can imagine, spontaneously born, moisture born, and then it takes away categories. Whether they have form or do not have form. Whether they have perceptions or it cannot be said that they have perceptions. So we're very far beyond the six taking it in now. This is a radical idea of sentience. As far as any conceivable form of sentience is understood, we must find ourselves in accord with this sentience. So what have you really got here? You have an inclusive of every possibility as form, So this is form is form.

[84:41]

And this part is emptiness. What is emptiness? Space. So what we have here is this says you have to relate yourself to space as sentient. I have to feel I'm moving through a liquid or an organic membrane that is essentially sentient. It's like in Zen we have a phrase, the sky of spring. When the plum blossom comes out and so forth, why?

[85:41]

Because of the sky of spring. Yes, there's a seed and there's water and things, but the biggest sense of it is the sky of spring. So this is the sky, we could call it the sky of sentience. So you feel like you're again in this liquid or space or membrane. That is the condition of sentience itself. this makes sentience possible this flower is possible because of this now that's half of it the other half of it is this is capable of transformation And the other is that this is so transformable.

[86:55]

And the spring sky produces life. And the sky of sentience produces the transformation of enlightenment. Now you can't think this or sense this in the usual sense. But you can feel this as a vision. So we could say this is the vision of Buddhism and it's simultaneously through its craft the visionary thinking of Buddhism. So the vision of Buddhism is realized in the process of visionary thinking. So again, if you want to practice Buddhism in this adept sense,

[87:58]

Find yourself as you bring the word nourishment into your activity. You begin to bring the sense of space as sentience into your feeling. So if I look at Beata or Ruth, I feel each of them separate persons, and yet at the same time, I feel all of this is also what makes Ruth and Beata possible. This makes the flower possible. It makes Beate possible. So this is also sentience. It's not space separating. And you can only know this through a teaching that's been evolved.

[89:30]

In other words, it is the case, but to notice it allows a transformative process. And of course, if everybody lived in this knowingly, in this sky of sentience, and found their life at a tempo, a pace that allowed this feeling of accord and attunement, alignment, We would be in a very different world.

[90:41]

So don't be discouraged. Someone should do it. We should do it. If we do it, it becomes a possibility. And it's surprising how powerful it is. It's already the way things are. Let's make it knowingly the way things are. To make it knowingly the way things are is to set out in the bodhisattva-mahasattva vehicle. And you'd be surprised how many people get on the train.

[91:44]

And the more of us get on the train, as I say, the cheaper the tickets are. So let's sit for a few minutes and have a break. And thank you for translating. Are we on the same schedule as yesterday? Lunch is at 12.30? Okay.

[92:39]

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