Although it's obvious I give a lot of talks or participate in a lot of talks. It's always, even to me, surprisingly delicate matter. Because I have to find myself in the midst of what... whatever the topic is. And that also means that when there's a topic, it's started somehow. I didn't know what we were going to speak about, but what's gotten started. Yeah, I begin to see it everywhere. I mean, everything that happens and I do is somehow a represent or explicates the topic.

[01:01]

And it's a good example also how Zen monastic life is just ordinary life in a special kind of ordering. Ordinary life scheduled in a particular way with a lot of zazen, some zazen. The ordinary life is, of course, our practice. Und das gewöhnliche Leben ist natürlich unsere Praxis. What happens through ordinary life when you practice in a certain way. Das, was durch das gewöhnliche Leben geschieht, wenn du auf eine bestimmte Art praktizierst.

[02:20]

So when I give a talk, I not only have to be inside what's happening to me. Wenn ich einen Vortrag halte, dann muss ich nicht nur innerhalb dessen sein was mir geschieht but I also have to speak about the topic in a way that's relevant to you sondern ich muss auch über das Thema auf eine Art sprechen die für euch relevant ist so actually I feel like I'm somehow inside myself and inside of you too deshalb habe ich tatsächlich das Gefühl dass ich in mir bin aber gleichzeitig auch in euch ich hoffe das macht euch nichts aus But anyway, that's my feeling. So it's a delicate matter of kind of extraordinary response ability. You know, I... I used to spend quite a bit of time with Ivan Illich.

[03:31]

And also I spent quite a bit of time with Thich Nhat Hanh. And one thing, Ivan Illich wouldn't read newspapers. I think he said to me once he hadn't read a newspaper in years. Thich Nhat Hanh would only read his mail, a lot of it pretty scary mail from Vietnam. I don't remember exactly, but I think every two weeks or so he'd read his mail. Now these were two people, two persons who had an extraordinary ability, really, to maintain their equanimity in any circumstance, literally. But what I experienced with them is they wanted to sustain a, well, what can I say, a flow of equanimity and not have to keep reestablishing their equanimity.

[04:53]

Both of them in various ways expressed they just didn't want to know much about the world they could do little about. And both of them expressed that they just didn't want to know much about a world in which they couldn't have changed much. Really, I feel it already in this practice period. There are various things happening. I don't know exactly what, but I know some things are happening. But I'd like to be able to do something about it, but mostly I can't do much about any of it. And I'm not isolating myself, but I feel better in a flow of equanimity.

[06:08]

Yeah. So practice period, this is part of this experiment, practice period, to as much as possible just be here. As I say sometimes, practice no other location in mind. The only mind you know is this location mind. And no other location mind. And as you know, such phrases... Yeah, help us.

[07:29]

I was amused and struck by what I heard a little bit happened in the last seminar. And what Atmar said he might do earlier when we spoke. He said he'd say something like, I'd like you to respond as if you've got to say something between the ground floor and the third floor in an elevator. And I guess people really understood that and were fairly succinct. So I've learned from that. I mean, I know if I said, now let's have a discussion and please be brief.

[08:41]

Maybe some people would be brief, but a lot of people would be, well, brief, my topic took that long. That's brief. It was only 10 minutes. But to give you a visual image, an experienced, familiar image of going up in an elevator, that actually produced brief responses, I guess. This interests me extremely, how you put something, how it affects your behavior. Und das interessiert mich enorm, die Frage, wie man etwas vorstellt und wie das dann das Verhalten anderer formt.

[09:58]

In diesem Taisho, da steigen wir am 11. Stock aus. Aber das ist ein Güterfahrstuhl, das heißt, der ist ziemlich langsam. Schauen wir mal, was passiert. But, you know, of course we are in the midst of and are a turning point in Dharma Sangha Europe. And Mahakavi mentioned the other night in the meeting I think he said it would be good if we could have a sashin just us in the practice period like we had Tangario with mostly just us. And I think that would be ideal.

[11:00]

But we do have this sashin coming up. Rohatsu sashin, which is a traditional sashin for as many people as possible to participate in. And the development of these new facilities and the development of this practice period is a Sangha-wide event. Everyone's interested. I think you sent out to 95 people a bunch of photos. Sweet. Three photos? Wow. And I bet five emails back really excited about how it looks like.

[12:28]

Oh, yeah, really. You know, the Tonto is allowed to look at his emails during that. Yeah, especially with kids. But I bet most of those 95 people looked at the photos. So if this is a Sangha-wide event, we have to think about how to let the Sangha in. Again, in Tassajara, no one attended the Rohatsu Sashina, Tassajara, except... the practitioners. Yeah, in those days we did maybe three rohatsu sashins. Yeah, so we could do a rohatsu sashin over in that zendo and what? No, it's too complicated. I'm not ready anyway.

[13:47]

The first period here, the second period there. But at Crestone we do because of the same reasons that the Sangha wants to participate in the Crestone practice period and do a Rohatsu Sashim. We let people come in Join the Rohatsu Sashin who aren't in practice period. The April Sashin. April Sashin, yeah. So we I think we have to that people join us, especially this year.

[14:48]

Because the whole Sangha is making this possible for us to do this, so I think we have to acknowledge that. And we might have to rearrange the Zendo a little, and I hate to change anything once we've got a pattern established. You know, when I was young, I'm still young, but I feel, I mean, I look old, but I'm still young. Sometimes I'm surprised at how young I am. No difference. Where's my tricycle? But anyway, when I was young, I really did not want to live in this world. As I mentioned a few times before, I grew up in the midst of daily news about the Second World War.

[16:14]

It constantly bothered me that we were in a world in which war was institutionally acceptable. And then it began to bother me that women were considered lesser beings than men. And I thought men were pretty lesser. And then the gays were illegal. I just didn't want to be part of this world. So when I started practicing Buddhism, and particularly met Suzuki Roshi.

[17:23]

The opportunity presented itself to me, which was a big part of my motivation, to create a world I wanted to make it possible for people just wanted to make. The making of that. The making. And institutions which are ground to people which I wish I had earlier than when I started at 25. No, we're 20. But create a world contaminated in my sense by the outside world. Big part.

[18:35]

Yeah, and it was time for walking out of college. Just before graduation, I just did not want credentials in this world. I had banned it. You know, Clyde, you were supporting myself that way. I don't sit. I don't sit. I don't sit. And then the sensor went to the second disk.

[19:45]

So Abheng gave me several severe kind of admonitions. Got to let the world heal. She let Roshi off the ground. Delica must unite the world. I started trying to make a karmic full membrane karmic center. after a while then kinda big then bigger And it was a little tiny. And it was a little anonymous in society. And it was a little. And the society came in with its rules. And then I wasn't prepared to rule. So I'm bringing a much smaller end to San Francisco Zen Center and Tussauds and girls.

[20:49]

But at the very end of the same time, we develop a better place for residential practice. Better place. Kindest. And through sesshins and practice and shins and bishins and praxis perio. A better place than praxis. Depthly practice. We're going to create location and institution in a much more interesting way. And I have to be very careful, very not sacrifice. And we have to be more careful about this.

[22:08]

We have to be more careful about individual and common practice for this. Because we have to be careful about how to develop people in relation to the outside world. Both. It wasn't Von Illich and Thich Nhat Hanh. Von Illich and Thich Nhat Hanh. Von Illich and Thich Nhat Hanh. Whenever I was in winter, it was yes, it's winter. It was yes, it's winter. Uh, fun. Where time was, uh, fun.

[23:09]

It wasn't going for that. Immer wenn ich mit Illich zusammen bin, immer wenn ich mit Illich fühle, als ob die Zeit schweigt, als sie es nicht einfach voran vorbeigelaufen ist. Tickdown on it, too, I'm feeling, and so did Suzuki Roshi. Tickdown on it, too, I'm feeling, and so did Suzuki Roshi. Tickdown on it, too, I'm feeling, and so did Suzuki Roshi. I think from At least he writes about Boethius. If that's how you pronounce it. The Italian announcer. The philosopher and Christ's netmaker. Of the netmaker. Does anyone know where Boethius lived? And that's a deep sentence from... That's Nathanel. The... In the area. The... In... And he said something.

[24:12]

I think the end of it. Time for men's clothes produces time. The now produces time. The now that stays or stands produces eternity. Now I would say that the source of that is the experience we have also of time that stays. But Boethius in that time, medieval Europe, they were in a Christian theological world Where God was the creator.

[25:31]

So before the world is God and presumably after the world is God. So then God Dimension of God is eternity. So they would think that when time stays, you have an experience. It's a taste of, at least, of eternity. Also hatten sie das Gefühl, dass wenn die Zeit verweilt, dann ist das eine Erfahrung oder zumindest ein Geschmack von der Ewigkeit. But we as Zen Buddhists are not in such a theological context. Aber wir als Zen Buddhisten befinden uns nicht in so einem theologischen Zusammenhang.

[26:34]

And the big challenge for Buddhists is how to create a teaching And develop a teaching. And establish a teaching. And creating, developing, establishing are different. Establish a teaching which is simultaneously a philosophy and a practice. So, as a philosophy, it's interdependence, interemergence, interindependence, and so forth. As philosophy, it's about interdependent dependence, interdependent appearance, interdependent and independent being. Okay, so I'm back to the same old theme.

[27:48]

I've been to two Teishos now. No kidding. It's fairly easy to understand philosophically interdependence. But how the heck do you practice it? Most simply, of course, interdependence is about parts, parts which relate to each other. So the world appears in parts. And the practice of knowing the world through appearance is to know the world in parts. But it's also to know yourself in parts. Because if the world is in parts, you can only know the world through your parts. The first real teaching that Suzuki Roshi gave when I was starting with him in 1961 or so, was the teaching of the three bodies of Buddha.

[29:08]

The Dharmakaya, the Sambhogakaya and the Nirmanakaya. And I was literally thrilled. The concept of a many-parted beingness finally was like an oasis. So I always like it when the soku bows at Vairocana Buddha and then everyone, the service flow in on Sambhogakaya Buddha. And then all the Sambhogakaya Buddhas serve the Nirmanakaya Buddhas food. And then all the Sambhogakaya Buddhas serve the Nirmanakaya Buddhas food.

[30:29]

So what is our experience of time staying? Again, I think it's not going to happen much to you until you experience awareness. And the world as a... And you establish the primary modality of perception as the field of mind. The primary modality of perception, the field, being the field of mind. So someone the other day pointed out to me that some of what we've been talking about sounds like the the Hokyo-Zamai of

[31:56]

My reading mind is interfering But I thought I'd read a few lines from this to show you an American idiom, the ball game we're in. The Hokyo Zanmai is the jewel mirror awareness. And if your legs are speaking, stop soon.

[33:19]

Yeah, and we chant, we always chant it. We chanted this at a heiji regularly, and I like doing it, but we used to chant it in San Francisco, but we don't chant it here. I don't know if we've ever chanted it here, but we could. The trouble is that both the Hokyo Zanmai and the Sandokai, I haven't seen a good translation yet, And much of the images in both don't really fit, aren't exactly accessible to our culture. And if we start chanting them, people then want to chant them in German and English too, and I don't know. But I'm opening to pressure.

[34:24]

But I'm open to pressure, but that's not an invitation. Okay. So just a few things. The teaching of thusness has been intimately communicated by Buddhas and Buddha ancestors. And that means the lineage. And then he says, now you have it, so keep it well. So any teaching like this, you have to say, do I have it? What would it mean to have it, et cetera?

[35:25]

And then what would it mean to keep it well? And then the two images that have stayed with me for 50 years, Filling a silver bowl with snow. And hiding a heron in the moonlight. What's a heron again? I think there was one out in the field. Yeah, I was looking in the field and suddenly I saw this stick move. It turned its head. Ich glaube, letztens war ein Reiher da draußen in den Feldern. Ich hatte so einen Stab gesehen, der hat sich auf einmal besägt. And then it says, although it is not fabricated, obwohl sie nicht fabriziert ist, künstlich erschaffen ist.

[36:28]

Although it is not fabricated means there is something actually happening here. It's not just a fabrication. But it is not without speech. Body, speech and mind. It is not without speech. Not without speech. It means that although it's actually there, it's still speaking to us and we're speaking with it. So for us the time that stays stays and flows inward. And not onward.

[37:31]

It flows inward and outward, but not onward. Time, in a sense, we could almost say it doesn't flow, but circles within us. And circles within us. And unfolds phenomena into us. And falls us into phenomena. And falls the past into the present and the future out of the present. So the present that stays for a practitioner is not like infinity, eternity that you hold in the palm of your hand and eternity in an hour like Blake. So it's not eternity you find in the palm of the hand.

[38:54]

But the depth of the present. The depth of the present unfolds interdependence. And that unfolding of interdependence here is called it is not without speech. It is like facing a jewel mirror. This is a Huayen Tantric teaching. Form and image behold each other. Form and image.

[39:54]

Form in the mirror and the image. Behold each other. Look at each other. Form and image. You are not it. It is actually you. And I think that's enough of that. But this facing a jewel mirror is the way of describing the practice of knowing the world through a field of mind and knowing the world as a field of appearance. And this practice of the jewel mirror is a way of knowing the world as a field of the spirit and the practice of knowing the world as a phenomenon.

[40:55]

So we are very lucky to have ancestors, Dharma ancestors like Dungsan. And we are very lucky, very lucky to be practicing together, opening up together the depth of time. I'm so grateful to be here with you. Thank you very much.

[41:49]

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