So the old Buddha, Dogen, says all things throughout the universe are engaged in Buddha activity. And that includes all things. So even people that are being cruel, doesn't mean they're not. It just means that their cruelty is their way of struggling in their ignorance towards realizing Buddha's activity. So for ignorant people, the way that the Buddha activity works is that they do unskillful things. And I say that to you, you know, and I say that actually we're in this state of intimacy and harmony with each other, and that we need to realize it.

[01:04]

But I'm not saying that... I think maybe it's easy to believe that we need to realize it, but you may not believe that it's even so, that there is such a harmony to realize. And I don't actually suggest to you that you believe that just because I've heard that and I'm repeating it to you. Or even if I sort of really understand it myself, I don't suggest that you believe it just because you heard it. And I've also heard that the Buddha said, don't believe this teaching just because I said it, but please listen to it. The Buddha asks you, please listen to it. I mean, since you asked me to give you this teaching I don't really think you're ready for it and you asked again and again and finally I gave it and then after I gave it then now that I'm giving it I'm not saying that after I gave it you have to believe it but since you asked for it please listen to it and then listen to it until you understand so yeah so

[02:27]

I think it's not a matter — I don't really want you to believe it, necessarily, one way or another, but I would like you to understand it. Understand what? That we are intimate with all beings, and that intimacy with all beings is our actual Buddha work. Our cruelty is not really the Buddha work. Our cruelty is intimate with all beings, is the Buddha work. See the difference? Huh? So I'm not saying that the cup is Buddha's work, or that kindness is necessarily even Buddha's work. But the way the cup is working in intimacy with all things, that's the Buddha work of the cup. And cruelty is working together with all things, just like those donkeys pulling in opposite directions.

[03:38]

They're working intimately, and the intimacy of the work is the Buddha work part. The way that when one pulls and the other one pulls and they feel stressed, that fact that they can't pull apart and that they feel that, that's waking them up. isn't really Buddha's work. And the ignoring that they're connected isn't Buddha's work. But the way that they're waking up to their connection is Buddha's work. And all things are actually working to help people wake up But it's a very difficult process and struggle because we ignore the connection between us. But I'm not saying believe the connection. I'm saying listen to the teaching of the connection. So you don't, as many of you tell me, you don't feel supported

[04:51]

You don't experience harmony with all beings. I understand. So just listen to the teaching that you are supporting all beings. Listen to the teaching that you are supporting all beings until you do understand. That's what I would suggest. Someone asked me if realization is a gift. And I said, yeah. Realization or enlightenment is a gift, but it's a reciprocal gift. Gift? Reciprocal. That's a hard word. Reciprocal. Or reciprocity? Yeah. So realization is a gift which you receive, but you also give it. Realization is not something just you receive. The nature of realization is that you receive it and then it resounds.

[05:58]

You resound it out. Realization isn't just this way or just that way. It's like this. That's the realization. Like this. Receiving and giving. Realization is not something you take, not something you get. you can reach out and touch it, that's okay. And then when you touch it, you receive it. And when you receive it, at that same time you receive, you give it. So it's this reciprocal way that we're working together that's the realization. And it's also the way things actually are that we can't yet fully see, maybe. Someone said to me a few years ago, I said, what do you want? And he said, I want to be held.

[06:59]

And I said, I can understand that. And I feel you want to be held because you are being held. And because you are being held, you want to understand that. But you don't yet fully understand it, and you want to fully understand it. You are being held, and you want to understand that. and also all beings are being held by you, and you want them to understand that, although you may not yet know that. I want to understand that I'm holding all beings, and I want them to understand that. And I want to understand all beings are holding me, and I want them to understand that. there are two kinds of nirvana. I think there's two kinds.

[08:03]

Maybe there's more. But anyway, there's at least two kinds. And nirvana, according to most schools, almost all schools of the Buddha way, they seem to agree, nirvana is peace. So, also to us, that there's basically two ways to live. One is war and the other is peace. One is conflict and stress, and the other is peace and harmony. Two ways of living. They're both available in the same world. And you can be very close to people, actually holding hands with them, and one's in peace, living in peace, and the other one's living in disharmony. It's possible. And there's two kinds of peace. The kind of peace that seemed to be spoken of in the tradition seemed to be a kind of lifeless, a lifeless peace.

[09:18]

And the word nirvana, the word nirodha, which means to blow out or extinguish, like blowing out a candle, So one meaning of blowing out is you blow out ignorance. You blow out ignoring interdependence. And you open to interdependence and you experience peace. But another dimension of that was people felt like that this was a lifeless freedom, a lifeless freedom from ignorance and suffering, a lifeless peace. Early and also later nirvana was also sometimes called the birthless and deathless. No birth and no death there. Because in interdependence there really isn't birth and death. Birth and death interdependently, but in realization of interdependence you realize that birth and death

[10:29]

are not separate things. So in that way, nirvana is also called the birthless and the deathless. But in the Mahayana teaching, the nirvana is full of life. The nirvana is all different forms of life working together. And that's even in some ways more difficult but that's being proposed to you. So this self-receiving and self-giving that is birthless and deathless and peace and harmony and nirvana. It is being held and holding all beings.

[11:34]

And to practice with this awareness is proposed as the path of awakening. But that includes saying, part of the practice, being honest and saying, I'm aware of this teaching but I don't yet experience, I don't yet experience this mutual assistance. And I understand that this mutual assistance does not appear within perception. So I'm not expecting it, I'm not expecting within perception to see this mutual assistance, but I also don't see this mutual assistance in any other way either. And I want to, and I would say good. there's this poem written supposedly by the third ancestor of Zen, and I think it starts out by saying, the way is not difficult.

[12:49]

Which means the way everything's working in peace and harmony is not difficult, and the way that things are working together, helping each other all the time. The way things are in peace and harmony is not difficult to realize. Just avoid picking and choosing. And that's difficult. The way a peace and harmony is not difficult, of course it's not difficult at all. It's very easy and wonderful to be in harmony and peace with all things. It's not difficult. Matter of fact, you're totally doing that right now. You're making a big effort, but it comes naturally because you're being supportive.

[13:55]

And it comes naturally because this effort that you're making is not difficult to be this way. And realizing it isn't difficult either. You have realized it, except you haven't realized it. Because there's still some picking and choosing. All you've got to do is give up picking and choosing and you'll realize. But giving up picking and choosing isn't so easy, especially to give it up completely. The way is not difficult except for picking and choosing, or the way is not difficult, just drop picking and choosing. And then it says something like, but if there's the slightest gap If there's the slightest difference, the way seems to be as far as the distance from heaven to earth.

[15:05]

If there's a slight bit of picking and choosing, which means a slight bit of being caught by difference between plus and minus, or good and bad, if there's a slight then this peace and harmony can seem really far away. And you can be holding hands with someone who has, for whom there's no discrepancy, and then the peace and harmony at all. But if you're right next to somebody who's given up picking and choosing, and for them the way is perfectly pervading both of you, If you have a slight discrepancy, you feel like what they've realized is very far away. And then the old Buddha Dogen quotes part of this, but he says, the way is completely all-pervading.

[16:11]

The way we're working together reaches every part of the universe. Peace and harmony is not stopped It reaches everywhere. But again, if there's a slight discrepancy, it seems far away. And what's the discrepancy? It's holding to the self. It's that little bit of believing that you're separate from something or somebody. Separate from good or you're separate from bad. That you're good, which is separate from bad, or you're bad, which is separate from good. or you're a woman separate from man, or a man separate from woman. Any discrepancy, any place, any sense of isolation is enough to make it seem quite far away. one day two Zen masters were talking.

[17:29]

One's name was Fa Yan, and the other one was, how would you say Dharma Ai in Chinese? How would you say Fa Yan? Dharma Ai, I don't know. Not translation. How do you say... I'm saying fa yin is the way you say it, but what's the tone? Do you know the tone of... Fa is like the law or teaching. Fa yin. So fa yin was talking to Xu Shan, which is not Xu Shan. Xu Shan. These are two Zen masters. not so much student and teacher, but maybe older brother and younger brother. Anyway, they were talking and Fa Yan said to Xishan, if there's the slightest difference, it's like the distance between heaven and earth.

[18:47]

How do you understand that? And Shishan said, If there's the slightest difference, it's like the distance between heaven and earth. And Fa Yan said, How can you get it like that? And Shishan said, This is the way I am. How about you, teacher? And Fa Yan said, If there's the slightest difference, it's like the distance between heaven and earth. And Shishan bowed and left. We can test for a sense of difference, for a sense of separation.

[19:51]

In the world of separation, we can test for separation to see if we can realize no separation in the world of separation. The world of no separation can be known, but not through separation. The world of separation can be known through separation. And in the world of separation we can have a realization of a slight gap. So your practice and enlightenment are the same if there's no grasping of self. If there's no grasping of your separation from others or from anything being separated from something. But if there's a slight gap, that's enough to make our practice different from realization or to block our perfectly realizing peace and harmony.

[21:05]

So I mentioned to you before that you know, Suzuki Roshi said, you know, you may say your practice is good or bad, but still your practice is just your practice. And so just recently someone came to me and told me that he used to have a good practice, good zazen practice, but now he has a bad zazen practice. However, this person who had Bad zazen practice does a lot of bad zazen practice. Practices regularly bad zazen. I mean, what she thinks is bad zazen. In other words, she didn't stop practicing zazen just because the zazen got bad. So, you have good zazen. Some of you may think you have bad zazen. But the zazen you have is not really good or bad.

[22:14]

Your idea of good doesn't reach your zazen. The idea of bad doesn't reach your zazen. The idea of medium doesn't reach your zazen. The idea of cute doesn't reach your zazen. The idea of ugly doesn't reach your zazen. No words, no ideas, no measurements reach your zazen. And your zazen is not your zazen. Your zazen is you working together with everybody. So you could say, today, the way I'm working together with everybody is bad. Fine. Today, the way I'm working together with everybody is good, fine. But of course, the way you're working together with everyone is not measured very well by the word, the English word, bad or good, or the Chinese word or the German word.

[23:19]

No word really reaches you working together with the entire universe. But you can say whatever you want. It's a free universe. Are you feeling tired today? Yeah. Lie down. You can if you want to. It's okay. You don't want to prefer this kind of... Okay. Try not to. Try not to. I'll try to take it as a commentary on how we're working together in imperceptible mutual assistance. I'm helping you in this particular form.

[24:23]

You can't and I can't by myself, blink or raise your arm. You can't do zazen by yourself. So if your zazen is bad, you know, if you think your zazen is bad, fine, but don't. And you're responsible for your zazen, whether you call it good or bad, you're responsible for it. But also everybody else is responsible. So the whole universe wants your zazen to be bad when it's bad, I guess. So if the whole universe wants it to be bad, don't fight it. And if you want your zazen to be good, the whole universe is supporting you to want your zazen to be good. That's fine. But as I said to this person, if all the Buddhas in ten directions and three times altogether can't measure the merit of your zazen, how could you?

[25:53]

So if they can't measure your zazen as good or bad, well actually, it's not that they can't measure it, it's just that their measurements don't reach it. If they can't measure it, then you can't either. Again, it's not that you can't measure your zazen, it's just your measurement isn't your zazen. The main thing is that you keep practicing without being caught by your evaluations of your zazen. And also without being caught to think that your zazen is something that you're doing with your body. So we want to shift the self coming into the room and the self coming into the room and realizing zazen and realizing speaking and realizing

[27:12]

airplane sounds and realizing other people and realizing the whole world. I want to shift from that perspective of the self coming and realizing the world, including the self coming and realizing zazen. Shift from that perspective to zazen comes and realizes the self. Voice comes and realizes the self. Airplane comes and realizes the self. People come, realize the self. And if you notice that the perspective is self coming forward and practicing zazen, self coming forward and realizing zazen, and that zazen, or self coming forward and realizing good zazen, that that perspective is a deluded understanding of zazen.

[28:17]

But if zazen comes forward and realizes the person, that's enlightenment. If bad zazen comes forward and realizes the person, that's enlightenment. You say, well, if bad zazen realizes the person's enlightenment, I don't want enlightenment. I want good zazen to come and realize the person. The good thing about enlightenment is you won't mind being realized by bad zazen. And you won't mind being realized by good zazen. And you won't mind being realized by birds, and anybody or anything, because you'd be enlightened, because you understand that you realize by things coming rather than you coming. And if you don't understand that, all you've got to do is listen to it until you do.

[29:19]

sit and listen to that teaching until you understand. And then, if depression comes, this is a big one, if depression comes and realizes you, you are depressed, but you're enlightened. That's what happens. Whereas if you go and realize happiness, you're deluded. Sometimes when I'm sitting with you, I'm deeply touched and deeply encouraged by your excellent sitting. And sometimes I want to say, thank you.

[30:24]

But really, I would rather say, I thank, I'm grateful to the entire universe for creating you people who are practicing so beautifully, even though in the midst of about yourself, which the universe has also given you to challenge you to see if you can keep sitting even if you think your zazen practice is bad. If you can keep sitting now with the thought of having bad zazen, Sitting tomorrow with the idea that you have cancer, or the idea that you have, that you can't remember your name, or the idea, you know, or whatever. But I changed that to not that you can keep practicing tomorrow,

[31:29]

but rather Zazen, the practice can go on no matter what happens to your body and mind. So now when you're still able to walk a little bit and digest food and think and ring some bells and bow a little bit and sit nicely, now while you can do that, please open to the practice which is happening coming forward realizing you. And that practice will continue no matter what you are. Because, in fact, all things will continue to come forward and realize you. Whatever you are, that practice will go on. But if you don't tune into that practice now, when all things come forward and realize you as somebody who can't hear the teaching anymore, it might be hard to start opening to the practice of all things coming forward.

[32:38]

Now, see if you can practice with what's happening to you now as not what you're doing, how you're coming forward and realizing the practice, but how all things are coming forward to realize you. That's the practice. And that practice will be the practice that you've entered into, and then that practice will go on, and you'll be with it. That practice will go on anyway, but you've got to get into it on a regular basis, otherwise it might leave time without you. It won't really, but you'll feel like it did, because you're back at the train station, doing the practice yourself, which is not really the practice. Yes, Nancy.

[34:19]

Just let me get the question out. Then you can help me get it out right. about yesterday and death comes forward and you watch it and you realize that it's happening to a loved one, how can you sit there How can you just sit there without thinking of yourself and your other loved ones? How can you realize that it's just death, like birth and death in a cycle?

[35:43]

That was good enough for me. You want to fix it up a little? No. I mean, there is a cycle, birth and death. But how can you realize it when it comes forward and she… The cycle, birth and death, did you say? That's what you said to us, it happened. Birth and death. I said, I don't know if I said, I don't know what I said, but I would say birth and death dependently co-arises. You're asking when death comes to someone you really love, how can you what? How can you make that into a realization and work with that? I don't think when death comes, I don't think you can make that into anything. I don't think you can make anything into anything.

[36:48]

So you asked, how can you make it into something? I would say, you can't. You can't make death, when death comes to a loved one, you can't make it into anything. However, when it comes, you did contribute to it, and everybody else did too. So, But if you want to know how to realize enlightenment when death comes, then see how death realizes you. See how you're realized by the coming of death, and then that's enlightenment. And then the enlightenment will be, you know, helping you and helping the person who's dead. So we're all going to die, I guess, because there was a dependent core rising of our birth. So then when there's a dependent core rising of birth, then there's a dependent core rising of death.

[37:55]

But if you take the perspective on that, of you coming and realizing the birth and the death, And what are you going to do with that? And then you'll just, you know, that'll be delusion. And in that realm of birth and death, you'll be and not operating very well. But if the birth and death comes and realizes you, that's enlightenment. So it's easy for us to see, you know, I'm here realizing here, realizing death. I understand death as delusion. But death comes and understands me. Or death comes and then there's me. Death comes and I'm born at the same moment as the death.

[39:03]

That's enlightenment. It's hard if you're caught with that picking and choosing thing. And birth is hard, too, if you're caught with that choosing habit. So it's hard to train ourselves to give up that habit, but when it's given up, then the way is all pervading. And the way is how everything's coming forward and realizing you And then also how you, together with everybody else, are coming forward not to realize you, but coming forth to realize everybody else. You together with everyone realize all things, but not you by yourself. You who is realized by the coming forth of all things,

[40:05]

that you, you receive, that you receive this realization and then you together with everybody who gave birth to you realize each thing. Which we need to turn around and enter, turn around from our usual perspective and enter. So I need to listen to that teaching until it sinks in and that's my awareness And that's my mindfulness, and then open to letting go of holding on to the usual approach, which is, I'm going to do zazen. I'm going to have lunch. I'm going to understand death. I'm going to experience happiness. I'm experiencing, I'm realizing this state, rather than this state and everything else are coming forward to realize me as a person who's having this experience of death.

[41:10]

And that practice just goes through the birth and death process. That practice goes right through and teaches people who are in birth and death about how whatever is manifesting, it's actually not different from nirvana. different from nirvana because even birth and death and doing everything together is peace and harmony of nirvana. That's how nirvana and samsara are not separate. How come it's easier to realize I don't quite understand your question. What's your question? How come it's easier to realize that zazen is you when you sit down, and then you go out and then you face another.

[42:50]

Okay, so you're saying how come it's easier to understand, to be enlightened when you're practicing zazen than when you're in some other situations? Yeah, yeah. Because if it's easier, then that's because many causes and conditions are making it that way. Some people say zazen's harder. A lot of people say, a lot of women, not a lot, but I know quite a few women who found it easier to realize, you know, there's no gap when they're having a baby than any other time in their life. At that time, there was a moment there when life was coming forward, realizing them, and there was no sense of they were doing this delivery. The force, the coming forth of this baby, of this delivery process, they found it easy to get out of the usual way of seeing things.

[43:53]

And they had no choice. They were forced out of it. So for some people, it's harder than giving birth. But for some other people, giving birth might be harder than, you know, harder, in other words, harder to give up the perspective of, I'm doing zazen, might be harder for some people than giving up, I'm giving birth to a baby. So I don't think it's true that for everybody, it's more difficult to, in the face of death, a lot of people seem to have an easy time being selfless. That's why some people actually are very happy when they're happy. Even though they're, in some sense, you would think, well, they're unhappy that the person's dying, but actually they're not really unhappy that the person's dying. they're into the happiness of being with the person selflessly.

[44:58]

That's what they're happy about. They're not happy the person's dying. They're happy being selflessly with the person who's dying. And sometimes when they're with the person who's dying, it's the first time they've been selfless. So although they're with someone that they love that's dying, it's the first time that when they're with this person that they're dying, where they very much want the person to live longer with them, which they really would like the person to live long and they would like the person to be free of suffering and the person suffering. They want all that, but they're with the person selflessly and they're happy. And after the person, when the person was healthy, you know, and didn't seem to be dying, then they were, you know, deluded and very unhappy. And the person wasn't in a lot of pain. They were unhappy because they thought they were coming and doing their, you know, realizing this person.

[46:09]

So it... It's not necessarily easier in the sitting room. Now again, if you think zazen is easier, we can make zazen harder than childbirth. And some women who have had quite a few children actually say when they come to their first seshin that it was harder than childbirth. Some of them say that, that it was harder than childbirth. And they know because they did it. But hard or easy is not really the point. The point is, are you enlightened or not? And you're enlightened when you actually are realizing things, which is, in other words, you wake up to the fact that you're realized by all things. You're always realized by all things, but enlightenment is when you see it that way. Usually we don't see it that way.

[47:11]

That's called delusion. Enlightenment is when you see the way things are. You wake up to, oh, I see. It's not me that's doing all this. It's just doing me. Oh. And then I'm part of all this doing each one of those things. But I don't do anything by myself. You wake up to that. And then you're fine. But I find I can do some of that. You can't do any of it. All right, all right, all right. All right, all right, all right, yeah. You forgot that, yeah. You forgot that one small point. Okay. Okay? Yeah, wow. What can I say?

[48:33]

My personal experience is when you work with child, there's no way out. You work and you have 100% in this process. Committed. You're committed. No choice. You can't get out. They can't get out. You can't get out. And the other thing is the birth. Thanks. You have one word, and you cannot come back. Yeah. So from that story, it sounds like birth is easier than zazen. Because in some sense, that some women can experience, because of this commitment, a way to get away.

[49:41]

In other words, there's not the slightest discrepancy. So then you open to the fact that you don't make this happen. In zazen, we need to commit ourselves so that it's just like that. So there's no way to get away. When you do that, then you can see that you're not doing zazen. But if there's some place to, you know, picking and choosing in zazen, if there's some picking and choosing, then you think that you're doing it. But if you see there's no picking and choosing, when you give up picking and choosing, then you see there's no way but to accept what's coming. And the mothers sometimes see there's no picking and choosing. At first they want to pick and choose a little bit, but then it just gets, no picking, no, no, no, no, no, no, no, no.

[50:49]

And finally they say, okay. Like when those donkeys just sat down and gave up. And give you some space before you get to that point. But again, if you're picking and choosing, if you sit here and pick and choose, it's like the two donkeys are pulling each other. And the pain of that gradually wears you down. So finally you get to the place where you stop. You realize, I just have to sit here. So some people sit a really long time before they say, okay, I get it, okay. Give it to me. So in that way, zazhi is between, in a way, childbirth or death and daily life. Because in daily life, you think also you can pick and choose, like which coffee shop to go to or something.

[51:55]

You think you can choose, right? And it's not so painful to choose, you know, which coffee shop. But in Zazen you think you can choose. It's pretty painful. Should I sit here or not? How long should we make this period? When should I move? How much pain should I take? A little bit more? How much more? This kind of thing. You do that and you realize it makes it so much harder. So finally you say, okay. And I think you people got pretty close there. Sometimes you pretty much look like you're not picking and choosing too much. Each of you is different. Each of you has problems. But I didn't see you kind of like trying to make deals there too much. But birth being the mother and also birth being the child, children almost never say, can I have some pain medication?

[52:59]

They're squished in there, you know, in the dark, getting pushed. It's hard for them. Their little heads are getting squished. Maybe not as hard as the mother. I don't know. Anyway, we don't know about children, but they're having kind of a hard time, especially if they've got the envelope. You know? But they don't think, would somebody please, you know, I don't know about this. I don't know if I want this. Or maybe they do. I don't know. Anyway, it's easier sometimes. And so Zazen's in some ways harder not because the pain's stronger but because of the picking and choosing makes it harder for some people. So, but anyway, that's the message I'm offering to you. Give up picking and choosing.

[54:03]

Let's help each other do that. And then we will be able to see that the way of peace and harmony is pervading everywhere, even though, and that's what the Buddha sees, even though people don't get it. Since you're so happy to see it, you're happy to bring them the good news and say, hey, hi, let's look at this. And then they say, I don't see it. Okay. Okay. Want to learn how to see it? Yeah, we'll give up picking and choosing. Right? To talk about it. Or switch your perspective from you're doing this, you're realizing these things, you're doing zazen, you're doing good zazen, you're doing bad zazen, to good zazen is coming, realizing me. Bad zazen is coming, realizing me. Whatever kind of zazen is coming, no matter what kind of zazen ever comes, it always realizes me.

[55:10]

So no matter what kind of zazen comes, I'm always enlightened. So I don't really care too much what kind of zazen I have because I'm enlightened. Enlightened people don't care what kind of zazen they have. And they don't have any zazen. Yes? And picking and choosing? Yeah. Pardon? Yeah, picking and choosing comes to you and you see that it realizes you. Yeah, yeah, that's right. So that's fine. It's just that picking and choosing, when you're picking and choosing, if you don't see that it's coming to you, if you think you're doing the picking and choosing, then you don't see that picking and choosing is coming and realizing you. But picking and choosing can be up there and, hi, picking and choosing, come on. Rather than, okay, here I'm going to come. Here I come. I'm going to pick and choose. I'm going to pick. Eenie, meenie, miney, moe. Do you have that in German?

[56:11]

Eenie, meenie, miney, moe. Huh? Yeah. Here I come and I'm going to choose. Which one will it be? I'm going to choose who's my best friend. I'm going to choose the best zazen. I'm going to get the best seat. Here I come. Right? Okay? Rather than, here comes picking and choosing again. Oh, there's that picking and choosing. Here it comes. Okay, here I am. Take me, man. Make me a picking and choosing guy. Renata, what time does your watch say? It's five minutes to twelve. Yeah.

[57:12]

I think we may have gone beyond certain people's concentration levels, so maybe that's enough for today? What? No, okay. Well, in that case, I have a suggestion for you. I feel that you, I get the feeling today when I, and other times too, but this morning, I get the feeling like you really like to talk to each other. I saw you having a real nice time going, So I'm very happy that you love each other and love to talk to each other. That's wonderful. But I wonder if you'd like to maybe practice for a few more hours. What do you think? How much longer do you want to give it up for? Till tonight? Huh? How about giving it up till, huh?

[58:18]

Huh? I'm asking you, do you want to try to practice silence again for a while? Yes. Because I notice that people are starting to talk quite a bit. Are you going to talk this afternoon? Hmm? I'm not talking about our group events. Could I get to that later? I'm just talking about outside sort of in Felzantor, on Felzantor Street, you know, and the halls of the building and, you know, when you, in those kind of informal settings with each other. Have you noticed? So I wonder if those situations you'd like to just try to just be quiet from now on. Is that okay? Until maybe breakfast time? Tomorrow? Is that okay? And then at breakfast time, maybe talk to each other then, but let it rip, okay?

[59:24]

Before that, should we just try to be quiet again for a little bit more time? Is that all right with everybody? Except for Timo? It's okay with you? Okay, and then you wonder about a talk this afternoon? I don't know, do you want to have just a thousand this afternoon, or do you want a little discussion period? Hmm? What do you want? What do you want? You got it. Hey, man. Hey, I'm Mr. Sitting. You'd like to have a talk thing? And you don't want me to take offense, right? Thank you. Okay, well, let's see how it goes.

[60:28]

May I kind of like just sort of watch and see what comes? I'll watch and see if I see the big... the big zazen coming, or the big discussion coming. Okay? I'll let you know what I see. How's that? Is that okay with you? Or do you want to have more control? No control? I do too. It's nice. Talking is good. It's really good. And silence is good too. In English we have the expression, silence is golden, talking is uranium. In America we should have this, silence is golden, talking is uranium. People in America like oil because you can convert oil to gasoline and then you can pour large quantities of it into your SUV.

[61:36]

People drive these huge vehicles from their house to the grocery store. You know, they're big enough to take almost a house size. Huh? They do? It's amazing. Anyway. Anyway, I'm very grateful for the universe allowing Switzerland to have really clean lakes. It's wonderful. So clean.

[62:41]

It'd be nice if the boats weren't in them, but even with the boats in them, they're still clean. Below the surface, gasoline slime. But if you go a little bit down, the water's really wonderful. I really, I'm very grateful to the Swedish, I mean, when I was in Sweden, I said, I'm so grateful to be here in Switzerland. There's great beauty. all over this universe. Wherever you go, there's beauty. It's wonderful. No.

[63:42]

Oh, he said no. But we did more after that, didn't we? It's okay now? Feel more ready to move on to the next thing with everybody? May I intention it?

[64:00]

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