So your mind has um, mm, mm, mm. So your mind becomes quite refined. And doesn't cling to views. And so it can act through non-doing. And this means that what Sengjiao says, that the emerging is subtlety. This is called a double gate. There's the gate of entry through non-attachment. through seeing all objects have no basis, this frees and makes the mind more subtle.

[01:09]

Then the mind can act through non-doing. And you can realize the body of subject and object. And the one body of myriad objects. And you can find the one root. As the koan says, if you cannot find the root, the one root we share. To discover the world-honored one-to-be, that's maybe hard to translate. The world-honored one-to-be means the Buddha who is possible right now.

[02:12]

To discover the Buddha that is possible right now, in this moment you enter the body of subject and object. through the double gate of non-attachment and subtle emerging, and subtle emerging, Or you'll have to wait for Maitreya in the future. Now, this is just a little sentence. It's a throwaway in there. And it's taken me all this time to try to make it clear. This is part of the teaching that the paths are hidden and yet nothing is concealed.

[03:20]

So it's almost like you can imagine as a visualization that the earth and the roots of the earth. The stem of the lotus coming right through you. And this flowering of the leaf and the bloom above the water being heaven. And the water being myriad things. Now, Buddhism, when it talks about oneness, is actually creating a kind of technology to realize this oneness as a great being you can feel with the non-doing of your mind and body.

[04:33]

Can you translate that? I think so. Maybe you can say it again. Okay. Maybe I can never say it again. Maybe it shouldn't ever be said again. And you're all getting tired, I think. So for Buddhism, the idea of oneness isn't some kind of spiritual generalization of wouldn't it be great to be embraced by a great big oneness. This would be great. For some people it works. But for us more clumsy, skeptical Zen types, we need all this entry of non-attachment and subtlety of emerging.

[05:57]

To feel the great mind one being that we all participate in, in our individual ways. And the taste of this can change your life. Even if only occasionally you have the flavor of this. The aroma of this lotus perfumes the world. And you can't ever get the perfume back in the bottle. That's chaos theory. You can't get the fragrance back in the lotus.

[07:06]

Except in the lotus's own way of fertilizing each of you. And when you really come to this non-attachment, And to where views don't influence your state of mind. Afflictive views. This subtlety of emerging may perfume your life a great deal of the time. Since I'm leaving I would like to find more things to talk about so I can stay longer.

[08:16]

But I'll try to practice non-attachment here. And give you all a deep bow. I bow down before you. May our intention equally penetrate every being and place with the true merit of God's way. Such things are not modest.

[09:39]

I don't know how to say them. It is a very solid resource, but I don't know how to put it into words. I don't know how to say them. I vow to my son, the world will raise him so possible. I vow to change. Zoro, Jin, Jin, Mimio, Owa, Yaku, Sen, An, Go, Nyo, Ayoko, Togatashi, Kare mahen monji juji suru koto etari, negawa kuwa nyorai o shen.

[10:51]

jutsu, niho, geshi, tate, matsuran, an unsurpassed, penetrating and perfect dharma, rarely met with even in a hundred thousand million kalpas, having yet to see and listen to, to remember and accept, I vow to taste the truth of Laetitia's worth. Welcome back.

[11:57]

I mean, did I go away or did you go away? We missed you. Oh, thank you. That's what you're supposed to say. And I missed you guys too, driving along. Hmm. Okay. And it's such a different experience to give a talk to a large group of people who know very little about Buddhism. And even if, like yesterday's lecture here in the Sashin, many of you didn't make heads or tails.

[13:03]

What does that mean? Heads or tails means you can't tell the head from the bottom. It's your second name to all of us. But still there's a feeling of cohesion here that even if we don't understand, we're still in the same basket. So, I mean, if we take a word like wave, in English, w-a-v-e, Well, this is a bad word for me to have chosen because it has a W and a V in it.

[14:19]

I'm sorry. Maybe it's good. Makes my case. But if we rearrange the letters, so it's E, V, A, W, it doesn't mean anything. I hope it doesn't mean anything in German. It's other, it's just letters. But then when you rearrange it, at least in English, so it's in the order we're used to, suddenly there's a substantiation. It comes together as a word. The letters belong together. And that experience of substantiation is very powerful. It's what gives us the sense of reality.

[15:26]

I mean, really, as far as the physical objects of the world are, the order of the letters is nearly the same. When we talk about the physicality of objects, this physicality is identical to the word, to the order of the letters. And there's a fairly large number of possible combinations. But one of the combinations we feel a very powerful sense of recognition. And that sense of recognition or substantiation doesn't exist in the letters, it exists in how we experience the order.

[16:30]

Okay. So when I'm giving a lecture like yesterday in Oldenburg, there's all these people out there and they are substantiating reality in a very different way than I do. So I start rearranging the letters and everybody looks at me like... What language could he be speaking? The letters don't go in those combinations. I was talking about the constituents of consciousness.

[17:32]

Yeah, and first of all, they'd never thought of the idea that consciousness had constituents. So first of all, I'm lecturing against this really powerful energy of substantiation. I'm telling them that when you change, I'm telling them that to change these letters around in different order is also a word.

[18:37]

And do you, in German, is it the word, is the word spell the same when you spell a word? Because spell means a trance in English. Like a hypnotist puts you into a spell. In English it means spell trance. But in English, when you put the words into the right order, a spell occurs. a trance occurs. So when I'm speaking to these folks yesterday, I'm trying to wedge my fingers into their spell. When I spoke yesterday, I tried to use my hands like a wedge to get into your trance.

[19:48]

I think they feel I have a can opener, like opening a can of sardines or something. And they don't feel so good. So it is a strange experience to talk for an hour and keep saying A, V, W, E. Yeah, but then there's a few people who suddenly they have a sense of cohesion. After the talk I went to another room where about, I don't know, a third of the people, so, I don't know, a hundred or more people joined in a meditation.

[21:10]

And there, I think because people, we first meditated. Then people asked some questions. And at a certain point in the questions, the spell changes and people begin to enter into another sense of cohesion. Now the difference in speaking here is we've all made a decision, and we're all doing zazen, of a willingness to enter into the spell of the Buddha. What was the last part?

[22:12]

We are willing to enter into the spell of the Buddha. So even if we don't understand, still it's working in our own Buddhist spell, our own cohesion. Now, I'm making a distinction between substantiation and cohesion here. I don't know if you can do it in German. So that when you put the letters in the customary order,

[23:12]

a sense of cohesion comes and we see it as unit. And that sense of cohesion is a very basic fundamental human experience. That we live in all the time and take for granted and never notice. And when we lose that sense of cohesion, When our life ceases to spell, We give a lot of work to people like Peter.

[24:31]

And so he has something to do. Because, you know, when we lose that sense of cohesion, we feel pretty depressed or weird or alienated and so forth. But it's also a chance to see something. like when the shadow settles into the root of us. These changes, these depressions we feel sometimes, are sometimes the interval or the recess during which we are changing the spelling of our life. These depressions can often be a kind of interval between different states where we change.

[25:50]

Now, to take this word wave one step further, and try to point out again what I was speaking about yesterday, the image of Water and wave is very useful in Buddhism. Most of us are perceiving the objects of the world or the waves. And where space separates. And we don't usually experience the water of the waves. Because we identify with the waves. We identify with the contents of consciousness, not the field of consciousness. Now in practice we're attempting and what we're doing here in Sashin is trying to get wet.

[27:01]

Yeah. I suddenly have an image of sealing the doors and letting the water level. Soon we'd be swimming like rats near the ceiling. I want to go back to the usual spell. As soon as you say that, all the water will disappear. We'd be dry again. Yeah, yeah. So... Very difficult... to get into the water as long as you believe in the waves.

[28:04]

And one of the reasons you believe in the waves is the experience of substantiation. So when you change the spelling of the word wave, you begin to see just the letters. It's other now, it's no longer a word. And when you change the spelling, you see the surface, you're more likely to see the field in which the letters are. And in this way you see the surface of the water. So instead of seeing the waves, you don't really see the water yet.

[29:12]

You're not in the water, but you can see the surface of the waves, the surface of the water. So that's like this hidden path of the tray, which I pointed out yesterday. For example, the tray comes by. We each put our bowl on it. And if you put it on a certain way, if the teacher puts it on a certain way, the student or the person sitting next to him or her may think, oh, this is just his custom or some Japanese thing or etiquette or something. And that may be the case.

[30:14]

But it may be a case of harage, which is a word which means belly talk. It's a business term in Japan. So it may be an example of with a little belly talk you put it on, hoping the person next to you sees that this is a path to emptiness. Now, it's a hidden path because you can't point out emptiness. You can only point out a gate.

[31:15]

So to see really see how the tray and the carrier, etc., is just an arrangement. We give cohesion or we don't give cohesion to it. And the process of analysis is to take the cohesion away. So the act of being alive is your act. You are in charge of whether things have cohesion or not. You decide how to spell your world.

[32:18]

Again, our biological complexity has given us the conditions for the development of consciousness. And the development of this consciousness has not just been biological, it has been an act by people. Confucius, Socrates, Plato... Buddha have, along with millions of people, constructed this consciousness that we inherit through our family and culture.

[33:27]

And you are either its passive, fairly passive adjuster, or you create it yourself. So we say in Buddhism, don't even let Buddha create it for you. The Buddha said, supposedly just before he died, don't put any heads above your own. Don't allow your consciousness to be created by anyone else but you. And sashin and mindfulness practice?

[34:33]

and analysis are just ways to come into possession of your own consciousness. To decide that the act of being alive is your own. Now, have I said this all before and you're getting... Tired of hearing it? Or have I squeezed three lectures in half an hour and I should stop? Are you tired? Can we cheer ourselves up a little? This, we need a kind of constant repetition on simple points to change our spell.

[36:01]

And a phrase like this, A myriad heaven and earth and I share the same root. Myriad things and I are one body. Koans present a statement like this so that we can keep using just a word like wave, change the spelling, feel its substantiation, feel the loss of substantiation, and so forth. Now, sashin has been given us as an opportunity to find a place to live. Sashin is an attempt to change your spell.

[37:13]

So at first it must seem strange. And certainly different. And at first it changes the usual way we maintain our spell. And at a certain point, the sashin begins to have its own spell. But hopefully, the sashin designs so it doesn't become a substantiation, but just an experience of cohesion. Now let's make a distinction here between phenomena and noumena. What's the word?

[38:25]

Numenon. Numenon. Numenon, yeah. Numenon is, in English, Numenon is singular, Numenon is plural. I don't know what it is in German. I think it's Latin, it's the same. Yeah. So this is Kant's big thing. And he counts. Anyway, I just keep, sorry. Um, um, Phenomena is the physical world or whatever, as it appears in our sense field. Phenomena or noumenon is what appears to us mentally, is a mental event, but not a sense field event. Now, it's really not that simple, but let's say that for now. And this experience of of cohesion is a kind of noumenon.

[39:42]

It happens really in our mental field. Our body is involved. But it happens through mentally seeing the letters switched. Now, noumena is an important territory of experience for us. Now, I happen to like the word fascia. You don't have to translate it. Which means connective tissue. A doctor should know, yes.

[40:54]

Luckily, we've got a good team here. And this connective tissue or fascia is all around our muscles and all through our body. And some people think that acupuncture works through the fascia. Do you want to change that, what you said? But I don't know whether it does or not. But I like it because the word fascia means the inner face, the other face. So we don't see this interface.

[42:04]

The structures of this interface are not visible to us. But I feel that sashin works on your fascia. It makes your body more absorbent or softer. If you sit in the mornings, usually your skin is different during the day. And how can you say that it's barely a noticeable benefit? It's something you see. But we're slightly more absorbent during the day. So again, I'm trying to point out how sâshin is a place we live. And if you find out how to give it cohesion but not substantiation, it's a very important experience in daily life.

[43:24]

to give our world cohesion but not substantiation. And many people don't experience this till their substantiality, their life is threatened. And then people with a life threatening disease or a serious breakdown or something suddenly look at cohesion rather than substantiation. And it's dramatic enough to make you... be willing to re-spell your life. It's a kind of enlightenment.

[44:36]

So also Since we're talking about this koan and people today see this flower as in a dream, dreams are seen in Buddhism as a territory of experience. where you live. I'm not saying that all the other ways of looking at dreams aren't useful. I'm just emphasizing what's the Buddhist view of dreams.

[45:39]

which is, dreams are not about our daily life, or that's not too important for Buddhism. It's, we don't take one thing as being just about something else. It is a thing in itself. So now, what is an example? One is to... as you can notice this cohesion-substantiation difference, every day you have a chance, at least once a day, to see if you can notice how you fall asleep, when you fall asleep. And if you take naps, you have more than one chance a day.

[46:53]

So you can see if you can observe. What's interesting is to see if you can observe going to sleep without that observation keeping you awake. And if it doesn't keep you awake, does it put you in a different kind of sleep And so forth. Now I feel I'm messing with our own spell here. Because one thing we don't usually do is study Now I feel I'm messing with our own spells here. Because one thing we don't usually do is study

[48:12]

how we go to sleep and see if we can observe. But you're not really in a sashin. This isn't really religion. This is actually an institute for the study of consciousness and awareness. And I've tricked you by pretending it was a religion. So we should study these things. Yeah. You get better students when you pretend it's a religion. I don't know if that's true, actually. Okay. Another thing is the experience of lucidity or clarity in a dream.

[49:34]

I'm sorry, but I love hearing you struggle to find words for these things. Because I'm struggling all the time. I don't think in words. I think in feelings and pictures. Once the picture has cohesion, then I start trying to stick words on it here and there. When I finally have the picture, then... Then I hear you doing the same thing. Do you have the game in Germany of pin the tail on the donkey? I have a feeling that Geralt and I both have blindfolds on.

[50:54]

And we're trying to pin the aura on the Buddha. And we're missing it, you know. But hopefully we're pinning it on you. Take that needle out of me. Okay. Now, this experience of lucidity in a dream has its own cohesion that is not part of the physical world. It's a pure experience of cohesion independent of your senses. And the content of a dream may be very different than the cohesion you give it.

[52:12]

And that's what dream interpretation is about, to try to say, hey, there's a different cohesion here than you think. So if you study the lucidity and the cohesion of a dream itself, Then you can bring that same experience of cohesion into your daily life and mindfulness practice because you can learn it in a dream and bring it into your daily life. So this is a realm where you actually live and dream experiences are real experiences. They're not just about daily life. They are... a place where you can have and shape your experience.

[53:37]

Suppose that you have an experience of flying in a dream. Or you haven't yet, but you could learn to do it if you want. So you decide I'm going to fly in this dream. So you jump up and fall back down. Hopefully you're sleeping alone. Because sometimes all this is a noumena and not a phenomena. You might actually jump. I'm giving you a tough lecture to translate. I'm sorry. I'm learning. Okay. But then one day in your dream you jump and you find a way in the middle of your chest to turn yourself and you float.

[54:52]

And what's interesting about doing that is if you start flying, your dream becomes very concentrated because you don't want to fall down. So the topic doesn't change all the time. Usually you're staying flying. I'm testing your spell today. Your usual way of looking at things. So then you have to, flying along, you have to land carefully. And you can learn to do that. It's easier to land usually than to take off. But once you learn how to do this, That experience can be a real power in daily life.

[56:10]

I said the other day, Don't just know the heaviness of your body, know the lightness of your body. If you come to that feeling if you begin by dharanic memory in your Shatskista to remember that feeling of how you flew in the dream. Shatskista in your dharanic memory. What was the last part of the sentence?

[57:15]

If you know that, learn that feeling in your schatzkiste, in your dharanic memory, If you do that in zazen, your body suddenly becomes very light and fluid feeling. It's almost like a kind of transparency occurs and you feel like everything is flowing inside you. So dreams are a place we actually live. If you change your spell, and if I create that feeling in a lecture, it changes how I talk. All right, so let's go back to the koan.

[58:23]

So I'll try to stop in a moment. Whenever I say that, I never do, but I'll try. It's too rainy to walk around anyway. We should go away more often. That was so good. I'm so glad to be back. Yeah, all right. Officer Liu Geng Officer Liu Geng It's Chinese, you don't have to translate it Said to Isn't it marvelous that a great teacher, Sang Jiao, was able to say myriad things, heaven and earth share the same root,

[59:48]

Myriad things are one body. Nanshwan looked at a peony in the garden and said, people these days see this flower as in a dream. Okay. Now this is, again, a hidden teaching. Because on one surface, Lugeng is said, isn't it great that this teacher of the past was able to say this wonderful thing.

[61:11]

And so Nanchuan, agreeably being nice, says, Yes, today, in contrast to St. Zhao's time, Today people don't understand things so well and they even see this flower as if it were in a dream. Now, this is a customary way of responding in Zen. Particularly in a koan. Which has been carefully edited. It's all right. And Lu Gung is also being, he's asking for a teaching.

[62:29]

But he's not being so unsubtle as to say, could you please explain this to me? Because maybe Nanchuan doesn't think he's ready for this teaching. He wants the goose to stay in the bottle. And so Lu Gang, being a sensitive student, gives him a chance to just say anything. Or maybe Nanchuan has got a headache. He doesn't, well, he's got a cold or the flu or something. He doesn't feel like another heavy Zen teaching. So he's being very nice, you know. So Nanchuan answers. Yeah, yeah, that's right.

[63:51]

Sanjaya was great and people nowadays even see a flower as if in a dream. But Again, since this is a koan and since this is nanchuan, we can guess that he's also giving him a teaching. And what he's saying is, recognize that Dreams are where we live. Recognize that wakefulness is not different from dreaming. They're both places we live. They're both constructs within interior consciousness.

[64:59]

and from that point of view they're both non-existent because they're both arrangements they're both your spell which you're spelling which you're in charge of responsible for So it means to see this daily consciousness is a basket. And you can begin to see the weave of it. And you can see the turning points in the weave where it really comes together. Where karma comes in.

[66:10]

Or where you substantiate it. You see how the basket has cohesion. How it contains your daily life. You see how you can pull the fabric of the basket apart and see the emptiness. And you can begin to open this basket up so that the experiences of noumena and phenomena and experiences like finally becoming aware of how you go to sleep, this experience of going to sleep, So you're creating a basket of a much larger awareness which has a much larger cohesion than your culture.

[67:22]

This is why I said your practice is bigger than Buddhism. Because Buddhism is a coherence within the coherence of your basket. And you can learn from Buddhism about how to weave your basket and how to see it. And your culture is seen as only one part of the weave of the basket. So here you can begin to see the wave and the surface of the water and then enter into the water. And know the surface as hidden path or gate which both goes to the wave and goes to the water. And this is expressed in a capping verse which I've used and it's quoted in this koan.

[68:49]

Which is, you may show people the mandarin ducks I've embroidered. You can show people the mandarin ducks that I stewed. You may show people the mandarin ducks I've embroidered. But you must keep the needle to yourself. Sometimes it's presented, you must not show anyone the needle.

[70:04]

But in this koan it's just, you must keep the needle to yourself. So thank you, all of you, for playing pin the spell on the Buddha. And I hope we've been partially successful. even though I see all of you sitting in your places I feel all of you walking around the blindfold in the dark looking for the Buddha and he's right here in this cohesion It isn't some hum.

[71:09]

Thank you very much. Here they are in tension, equally penetrate every being and place with the true merit of Buddha's way. SHUJOMU HEN SEIDANDO HOMO AMUJIT SEIDANDAN HOMO AMUYO SEIDANDAKU I vow to save them. Desires are inexhaustible. I vow to put an end to them. The dharmas are boundless.

[72:21]

I bow to Master Dham. The Buddha's way is unsurpassable. I bow to him. Vujo jen jen ni myo no wa Yakusen man go ni mo ayo koto katashi Wārei māke noji juji suru koto itari nega wākuwa nyorai o shen jitsu nyo geshi tate matsura

[73:24]

An unsurpassed, penetrating and perfect Dharma is rarely met with even a hundred thousand million kaphas. Having it to see and listen to, to remember and accept, I vow to teach the truth of the Dhammata's words. We had so much fun in Taisho yesterday.

[74:37]

I don't know if we can recreate that today. It's hard to close the gate on the past. Peter Tosh has a line in one of his songs. He says, I think, Peter Tosh? Oh, yeah. Peter Tosh says, I'm a man of the past, living in the present, stepping in the future. A man of the past. I'm a man personally. Living in the present. Walking in the future. Yeah. But it's so difficult to, even though We are ancient beings.

[75:57]

It's very difficult to not have this moment still. Am I as present as last moment or something? We need to bubble in, bubble through the skanda gate of form into the other side. Oh dear. You know, if this was a... normal or traditional situation, or what shall I say, customary situation of the last many centuries.

[76:59]

Many of you are at the point now where you would... become ordained. Not, you wouldn't become ordained necessarily to become a priest. Or to have your own temple. Or to become a teacher. But you'd become ordained just as the next step in your practice. To express your practice. That how you form yourself is through taking refuge from deep in your heart in Buddha, Dharma and Sangha.

[78:24]

Sometimes when I'm in the middle of doing a ceremony where I have to do Buddha, you know, say, you take refuge in Buddhism, I say Buddha, and I say, what's the third? I forget, or I forget the second one, you know. Sometimes it happens that I'm in a ceremony and then I start with the sentence, we take refuge in the Buddha, then I have to think about what the third or the second is. Yeah, so I'm glad we both remembered all three just now. Anyway, we take refuge in Buddha, Dharma, Sangha. See, we can say it again, Buddha, Dharma and Sangha.

[79:30]

You don't have to translate the same word, right? True. And also you take, you receive the refuges as a way of acknowledging where you live. And you begin to feel the presence of or the taste of or desire for a Buddha body. So it feels natural to put on Buddhist robe. So when you put on Buddha's robe, the practice is you usually turn toward a Buddha when you put it on.

[80:39]

You face the Buddha to put on the robe. And also that's a kind of moment of visualization where you internalize the Buddha you're facing. Like the eating bowls are Buddha's eating bowls and yours. So there's a moment where you It's not clear whether you're putting the robe on this image of Buddha or yourself. And you feel that Buddha you're looking at in yourself.

[81:41]

So you are putting it on that Buddha. So it becomes, in a traditional Buddhist culture, it becomes just a way of expressing your practice. Expressing your feeling. But in our culture there's not much, you know, we don't fit in very well. So I don't know what to do. And customarily, at least my custom is, I don't ask people, would you like to be ordained?

[83:02]

Because I don't want any coercion or pressure or something. And So I wait and see if people ask. And when they ask, they are in trouble for years. Even married couples sometimes, you know. So it's better not to ask. Sometimes I agree. But we need something, maybe not wearing monk's suits. But we need, so many of us need to take a next step in practice.

[84:15]

And also a next step in practice for us is when you're willing to sacrifice your own practice to help others practice. Our practice deepens immeasurably when we're willing to make that sacrifice. So also my practice is it's a next step in my practice when you take more responsibility and take the next step in your practice. So I feel quite a number of you have know the inner silent core of our being.

[85:44]

And the substantiation spell that binds you into your own culture, for many of you, has been broken. formgebende Definition, die uns in diese Kultur bindet, ist für viele von euch gebrochen. You were able to say that. Yeah, I thought about it. Because in English it has no meaning what I said. Im Englischen hat es überhaupt keine... I mean, most English speakers would have no idea what I said. Yeah, the substantiation spell people do.

[86:50]

Anyway, but from yesterday you know, all know very well what I mean. And you feel this other way of this other cohesion in which the world appears. Once you've had this shift, a real taste of this shift, then you can start practicing differently and practicing with others in another way. So I don't know what to do. Maybe we have to create a certificate. Ten seminars, five sashins, 44 doksans.

[87:52]

And you're good. And you're not yet... a Buddhist doctor, but maybe you're a Buddhist nurse. Maybe it's better to be a nurse anyway than a doctor. I think the patients like the nurses better. Is that true? Yeah. So, you know, then my feeling is that Various of you could take more responsibility for having a sitting group in your area and taking some responsibility in helping people practice and teaching them something about Buddhism.

[89:25]

And of course if you're a therapist, naturally it's almost unavoidable that if you're practicing Buddhism too, that it doesn't influence how you do therapy. It does influence. It does. In English, it's impossible that it not influence. It means that it influence. So, but... See, we've started having fun already.

[90:36]

Will you be my permanent... No, excuse me. I just translated what you said. I know. Well, somehow we're a good team. We can be... That's what Rodman at Crestone wants us to do, to start the Buddhist television hour. And sometimes it can be Uli and Dickie and sometimes Jerry and Dickie. It should be live. We'll spread the Dharma widely.

[91:36]

Dharmanauts. Like astronauts. Dharmanauts. Dharmanauts. Dharmanauts. So what I think would be good, actually, is if the therapist could more... who've practiced quite a bit, you know... Go ahead. If the therapist could with more... confidence or authorization, if that's important for me, and through your practice more specifically bring Buddhism and therapy together, or maybe help other therapists understand the relationship and so forth.

[92:41]

So that these therapists, perhaps with more authorization from my side, So this is my idea, that somehow we have to help our society, which is so interested in Buddhism. in more ways than I can, you know, by myself. And each of you will give the teaching your own... insight and flavor.

[93:52]

But to begin to take responsibility in this next step of taking teaching responsibilities actually needs some special time, training, something like that. So I'm trying to, hopefully sometime in the next year or so, we'll build a kind of teaching building at Crestone. We call it the Doksan Building, but it's really a building for teaching teachers. I mean, we could say the Zendo is for meeting your meeting yourself and meeting the Buddha.

[94:57]

And the Doksan or Chosan building is for meeting with others and meeting the teacher. So anyway, I don't know, maybe in Europe there's some way we could spend time together a little differently so we can share an understanding of what happens when you have to take teaching responsibility. Now I'm sharing just what's on my mind. And I don't know what to do about it exactly.

[95:59]

But I definitely feel that Many of you, the next step for many of you in practice requires us to think about how to actually...

[96:29]

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