And how to establish this feeling. So you learn a kind of subtle vocabulary in a particular lineage. And once you know that, it's really quite hard to pick up the same feeling with other lineages. You meet a mature teacher in another lineage and the feeling is surprisingly similar. And in both of them or any of them, it's not a feeling of belonging to their culture.

[01:04]

If I meet a teacher who I feel this kind of connection with, Say they're Tibetan or Chinese or Korean or Vietnamese. They're more similar to each other than they are similar to other Tibetans or other Chinese. So they're clearly walking in some world that's common to all of them and not the same as the culture they grew up in. Which is not which is similar to all of them but not common to the culture they grew up in. But of course they know their own culture and not each other's culture.

[02:09]

Like Dung Shan says, diligently walk in the void. The other day I mentioned this and I said, think of diligently as considerably and carefully. And now you understand walk in the void means to walk with a feeling or in a space Moving toward less distinctions.

[03:29]

You can practice this. Just look out, say, out your window at the trees, wherever you happen to live, whatever, your garden. and make a lot of distinctions. Not distinctions, maybe comparisons. Oh, I like this tree. I like that tree. I don't like that. You'll find yourself in a certain state of mind. So pull those distinctions away, those comparisons. And the pulling away itself changes your mind. And you feel yourself more feeling the scene rather than thinking the scene.

[04:38]

And if you want to look at particulars like a particular piece of bark on the tree, Wenn ihr so spezifische Sachen anschauen wollt, ein ganz spezifisches Stück Rinde auf einem Baum, dann schaut ihr die kleinen Nuancen an, aber ihr vergleicht es nicht. Das ist fast das Gleiche. So you get familiar with this kind of mind in which you move into comparisons and move out of comparisons. Then you can stabilize yourself in a mind that doesn't make comparisons. This is, you know, something we can do. And Dungsan expresses it, diligently walk in the void.

[05:48]

It's a kind of mature mindfulness. So we could say Dharma friendship in contrast to usual friendship is in various ways to make space for each other. Through acceptance, for example. Anyway, that's enough on that.

[06:56]

Yes, something else. This intimacy and sometimes this moving into that space of acceptance. If I speak about it, about, for instance, my sister, or if you speak, then I sometimes become very sad. And I don't quite know how to deal with this sadness. Or where they come from.

[07:59]

Or where it comes from. Sometimes there is sadness. Sometimes there is sadness. That's all. I think I need to say more than that. When you enter the world of how we actually exist, there's a small guy out here cleaning our rooms. He's an interesting guy.

[09:06]

Very quiet, probably a job after retirement. He's very concentrated doing what he's doing. And I know nothing about him. Except at the same time I can feel the whole condition of his life. Each of us is a whole world. And we carry that world with us. Yes, Shui Do, Shui Do, Shui Do, Shui Feng.

[10:08]

Shui Feng. Yeah, that's right, Shui Feng. Shui Feng, the comment, if you smooth it out, I'll smooth it out for you. If you break it up, I'll break it up for you. Wenn du es aufbrechen möchtest, dann breche ich es für dich auf. It's from, you know, this koan 22. Stammt von diesem koan Nummer 22. This story is a pretty famous story. Das ist eine ziemlich berühmte Geschichte. And I always, somehow it reached into me when I was young and first heard it from Sikirishin. Yeah, it's not much of a story. But Xue Feng was a very diligent practitioner. It says he climbed one mountain nine times to visit teachers and another mountain three times to visit teachers.

[11:21]

It wasn't like driving to Munster. You really had to make an effort. You had to carry your stuff, you know. And you had no way to get there but walking. And a horse cost as much as, you know, I mean, if you had a horse, it would cost as much as a, I don't know, a very fancy car. Isn't there some expression about the cost of a horse in German? No, I don't know. Yeah, I thought you mentioned it to me. No, I just said I think a horse was much more expensive than a car nowadays. So when somebody came to see a teacher or see you, if you were a teacher, you know, you paid attention.

[12:30]

Because, you know, they... they made quite an effort to get there. I mean, I'm not saying that you guys haven't made an effort. But it is different if you'd arrived walking here from Hanover with all your stuff on your back. And he will carry his stuff and you. Next year. Shui Fang and Yen Do decided to go see Chin Shan. Chin Shan.

[13:36]

Chin Shan. Chin and Shan. You always make me tell a story about the woman and the fork. Please. In the projects, where the Zen Center used to work, there was this great black woman who'd met a Chinese woman. She said, I can't remember this Chinese woman's name. It was like a fork hitting the floor. So anyway, we'll start over again here. Xue Fang and Yendo went to see Qin Shan.

[14:44]

And hiking, they went over the pass on Tortoise Peak. And they got snowed in. And some stories say they were in an inn. They were snowed in, in an inn. But when I heard this story in my 20s, and I was living in California where we camped out all the time, And I had in fact recently camped out on Dunner Pass where one of the groups of people coming from the east to settle California actually froze to death and ate each other and stuff like that. One of the tragedies of crossing the Sierra Mountains.

[15:50]

And about the time I'd heard the story, I had recently camped out on Donner Pass in the snow with a car nearby, though. So I imagine these guys, you know, outside, not in an inn. A pension. So they were snowed in for days and days. And Yen Do just slept every day. He just took it easy. And Xue Feng was sitting all the time. And at some point, Xue Fang said to Yendo, wake up, wake up.

[17:07]

Don't you know Zazen is our companion? And at some point, Xue Fang said to Yendo, wake up, wake up. Don't you know Zazen is our companion? Wisdom is our companion. Yendo, oh. And Yendo said to Xue Fang, quit sitting, take it easy. And we're going to end up looking like a clay figure of a Buddha in a village house. Yeah, you're going to fool everyone. You'll be no more than a clay figure in a village house. I expected you, Yen Do says, to someday build a thatched hut on a peak and propagate the teaching.

[18:33]

And Xue Feng said, I'm really not at ease here. I'm really not at ease here. And I'm ashamed of myself. I can't accept it. I'm not at ease here. And then that's when Yendo said, I expected you sometime to propagate the teaching and build a house on the summit of a mountain. And Shui Fung said again, but I really am not at ease here. And Yen Do said, well, if that's the case, bring out your views one by one and I'll prune them for you.

[19:43]

Prune means like pruning a tree. I'll make it clear. So that's the first part of this story. The second part of the story, I mean, Xue Feng brings out certain views. Oh, by the way, it's Matsu who twisted Bai Jiang's nose, not the other way around. And this is Shui Fung, not Shui Do. Okay. I'm about the same as that woman who thinks they're all sounds like a fork.

[21:04]

And one of his views, he said, okay, Shui-Feng says, I at so-and-so's had this experience and achieved an entry. In other words, with this teacher I had such and such an enlightenment experience. And Yendo says, first teaching, never mention this again. And he mentioned, Lenny said, several other experiences. So if you want to study the story, it's case 22. But I think this is a good example of Dharma friendship.

[22:05]

One, the honesty. einmal ist es diese Ehrlichkeit. I'm not at ease. Ich fühle mich nicht gelassen. I really, you know, I'm not at ease. Ich bin wirklich, ich fühle mich nicht gelöst oder gelassen. I mean, they're fooling and playing with each other. Auf einer Seite machen sie Spaß miteinander, sie spielen irgendwie miteinander. But all in all, Xue Fang lets Yendo sleep. And Yendo lets Shui Fang sit night and day. And they have some, they're Dharma brothers, but in this case Yendo is acting as teacher. He's acting as the catalyst. Okay, I think maybe let's sit for a little bit and then this is enough.

[23:25]

In Dharma friendships we feel a kind of uniqueness. A kind of sense of completeness which shifts toward uniqueness. Sorry. Kind of completeness that shifts towards uniqueness. We feel safe and familiar. Yet we feel at the edge of the not yet happened. Maybe all good friendships are like this. But the friendships of the people we practice with Maybe often have this edge of the known.

[26:50]

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