Me or him? Him. Both. His master's voice. That makes me a dog, doesn't it? Yeah, I said we've never used the zendo backwards before. Okay. So, I don't think we need exactly reports. But I'd like some report from you about your discussion. That, yeah, yeah, that furthers the discussion. Mm-hmm. And let's, anyway, let's see how this works.

[01:03]

I don't think we, we don't think we'll all fit into the dojo. Okay. So as I say, who's going to be second? Since no one ever wants to be first. We talked about some general issues. We talked about how to hold a question, what it meant to have a question in the first place. And someone used the example of looking for an answer for their question inside rather than the usual habit of looking outside. Somebody raised the issue of there's a kind of humility or modesty in approaching such a question about Buddha or Buddha activity.

[02:07]

I hope. How to take responsibility for the fact that we're alive. Even if we don't know what it means. And someone raised the idea of Buddha activity as a practice, practicing of Buddha activity. Such as taking a practice of marking things with emptiness. As opposed to marking them with our views and preferences and personality.

[03:18]

Somebody spoke about Zazen itself is a Buddha or Buddha activity. And for them, they raised the question, do we expect something from Zazen? This was important for them. Basically, that was... Third? Yes, the third. Yes. Hairdryer. In our group, we discussed the question, which you also addressed in the tea show this morning,

[04:21]

We dealt with this question which you also mentioned this morning that how our culture being bound by our culture stands in contrast to Buddha activity. So as an example that it is difficult for us to keep the tension, to keep the mystery that is contained in the koans open as a question. And an example was that it's difficult for us to just endure this tension that the mystery which is within the koans, just to keep it as a question, to hold it as a question.

[05:29]

Are you looking rather for an answer? Yes, and... This cultural bond is also, so to speak, maybe a source that there is a slight scepticism in us whether we... A slight what? A scepticism. Scepticism. Whether we can be Buddha by entity. And also this being bound in and by our culture leads to being skeptical about could we or can we really be Buddha? True. But we agreed that through our practice we are able to notice the changes brought about by Buddha activity.

[06:35]

One thing more, Buddha activity is the intention to hold up a certain practice, to continue and hold up. Okay, thanks. Anyone else? Yes, thank you. I was in Peter's group and I noticed that I always come into the thought of entity very quickly, even when I think of Buddha. I noticed within myself that even when I think about Buddha, I slip into entity thinking.

[07:59]

And what was recommended, the way of looking at things as Buddha activity, It gives rise to hope because it's a large field where things can happen, where something can be done about that. because there are in fact a lot of practices which we know and have practiced like not picking and choosing against as an antidote against delusion yes

[09:02]

And if our fear opens up, we can immediately start practicing, let's say, where thinking in entities makes us hopeless. Okay, thanks. Yes? Agatha. I wanted to just to report something from the group. Some of us have noticed that we have heard quite a lot about Buddha activity, what we understand about it, how they can practice it, but we tend to forget about that again and again.

[10:20]

This is the aspect of really living from what we hear from the hierarchy in our own lives, as if there is nothing there. And it's about, for me especially, it's about weaving that which we have heard from you, learned from you, into within or into our daily life. And we ask ourselves, how do we recognize that something that we experience or do or don't do is good activity? It can be exactly the same action How do we recognize that what we are doing, our actions are Buddha activity? Because the same activity can be Buddha activity or cannot be Buddha activity.

[11:26]

Seemingly same activity. ... And then that aspect of merging with the activity that I don't feel separated from the activity anymore. This feels different. It's a feeling of fullness, of being nourished by it. And that practice is actually just an exercise, how I can better notice it, or how I no longer hold on to this separation. That practice is a means that I can notice this better and don't cling to the separation or the separateness of being separated.

[12:37]

Can we hear the impressive example? Can we just... Well, okay. Yeah, go ahead. No. No. Well, it's allowed. All right. Anything else? Yeah. One aspect was a question, is Buddha activity the good deed? Or is it simply because it is perfect and... A good deed like helping an old lady across the street?

[13:59]

Yes. There were just very many questions still raised, not answered. Can we hold that? Can we understand that? Can we wrap up with that? And also there is, when we have such an experience which is nourishing, we would have more of it. So you get greedy for Buddha activity. It's one of the better forms of greed. Yeah, I mostly don't want to interrupt, but I'd like to ask, what is an activity that can be an ordinary activity and a Buddha activity?

[15:07]

What's an example of that? I didn't want to interrupt, but I wanted to ask, what is an example of an activity that is a normal activity and a bad activity? I'll take the example of Frank's book. I haven't read it, but only the title. I can peel a carrot alone or with someone else, and it can be an activity that... There was the example of peeling a carrot. It can be that I can do that where I am complete in accord with what I'm doing. I can do it alone or with others. It can be that I peel the carrot and constantly think, I don't want to do that. It's separate.

[16:08]

And it can be that I peel the carrot and say, actually, I don't want to do it, and this is separating me. Yeah. Okay, that's a good example. So it's like when you do the dishes, say you do the dishes and you just do it without resistance and it's just an activity. I guess we could call that Buddha activity. But I'd also say that when you resist washing the dishes, and yet you notice you resist washing the dishes, that's also maybe Buddha activity. Now, what is an example of Buddha activity that just happens? The translation didn't just happen.

[17:21]

I have an example. When you get up from meditation and you go outside and you look at the flowers, the colors seem to jump at you and you are totally connected with these colors. Is that what you meant? I would say it differently.

[18:22]

Intellectually, if such objects are no longer separated, I would say that these are moments when you feel one with nature or with a human being, and yet you know that you are two people, but there is a moment when you recognize the other in his beauty, and at the same time you recognize yourself. intellectually it would say if there's no separation between object and subject and I only can describe it with very poor words the moment you feel really one with nature or with a person at the same moment you you know there's a separation but there is no separation and it's a very um very powerful experience. But actually you can't explain it, you only can experience it.

[19:26]

I don't know how to explain it in a better way. Okay. There is an example, when I work with a child, and suddenly I feel exactly what is right at the moment, what could happen to the child, and I It also has something to do with love, so that I fully accept how the child is now, but also feel involved in what I can do. It's like working, for example, when I work with a child, and I know without thinking what is at this moment the right thing to do to help him or her. And it's something that also has to do with love and with sort of embracing the situation and accepting the child in whatever state or however it is at the moment.

[20:29]

Okay. Okay. You're accepting yourself. At the same time, yeah. Thank you. Yeah, sounds good. This all sounds good. Lona? Maybe also sometimes when poems come up and construct them, not construct is not a good word, but grow themselves. You don't interrupt, but you say yes. Yeah. Carolina? We found that both can take place at the same time, the normal activity and the Buddha activity. You expect her to translate. She always wants to translate. It's sort of the product. No, it's not true.

[21:30]

So we had the feeling that they can have a parallel, the normal activity and the good activity. Or you think it's a normal activity, but, I don't know, underneath or together with that, there's also good activity. And we had an example for... For example, a bus driver, and there's a goat on the street, and he has to brake the bus immediately, and not to crash into the goat. And what is it? Is it thinking, oh, I have to stop the bus? Or is it, and who does this braking, or this brakes, stops the bus? And, yeah, we found out that it has these two aspects, mainly the foot braking, The Buddha is not thinking, obviously, but maybe the Buddha represents the Buddha activity part because it just breaks without thinking immediately.

[22:32]

And then later, I don't know, the brain starts to think, oh, I don't want to crash into the goat somehow, you know. Okay, I think this is good, yeah. Yes? Yes, I would like to add to what Agatha said when it turned into the direction of pleasant or unpleasant.

[23:34]

Yes. When you feel something that's pleasant or unpleasant and you want to have more of it, there's a judgment connected with that. The prayer caught up in moral fantasies or values. And are there unpleasant Buddha activities? Sashin. Yeah, how about the unpleasant Buddha activities? Which ones? Twisting the nose. Killing cats. Bringing people to Thambo.

[24:40]

Thirty pillows. Crouching the dog's head and breaking the leg. Having a finger. No. Where is judgment or giving value? Who or what gives values where? Who decides what's Buddha activity you mean? Yeah, who's judging? Who's judging? Yeah. The Buddhist police. They're watching all the time. I don't know. I don't think the question of judging right now, I don't think it comes in.

[25:49]

But right now, I just want to see if, hear whatever, I don't want to get involved in a discussion right now about these points. I won't forget, maybe I won't forget what you said. In our group Buddha activity as an activity was in the foreground or prominent. And to do something as a Buddha, one important aspect was the intention. It was helpful to get an orientation concerning Buddha activity was the six parameters or the four immeasurables.

[27:03]

This was one aspect. The other aspect was that the introduction to koan number 53 was a description of Buddha activity. Okay. Yes? Actually, everything we're doing within our practice or practicing is Buddha activity, ideally. Even if it doesn't work. Well, if you're doing it because you just have a job here, so you offer incense because you're supposed to offer incense and you don't give a hoot, I don't know if that's Buddha activity.

[28:27]

But you're right. Basically what we do here is meant to be a of the territory of Buddha activity. Everything which we're doing within our practice, which we're doing with mindfulness. Yes, okay. Whatever it is, whatever anyone is practicing just at the moment. Okay, good. The thought arose that probably you can do something bad within mindfulness.

[29:30]

Yes. That was just a thought which appeared. Like the samurai I mindfully cut your head off. So mindfulness isn't always the measure. Okay. Dieter? And this may fit in, this example. In our group, the differentiation between normal activity and Buddha activity was the degree of self-reliance or self-logic. That was a degree of self-regard or non-self-regard.

[30:36]

Or self-referential. Yes, self-referential. Like Karoline said, these can go parallel. What we find is that it is often a mixture. So there is a part which is self-referential and another part which is non-self-referential and coming from the intention to do something well-meant or well-being. And it's more like you move within two realms. You move between two poles. Then it's a fixed either-or situation. Another aspect of Buddha-activität was that it is completing.

[31:56]

That is to say, the aspects that somehow split us apart or split us apart somewhere, that they are somehow reintegrated or embraced again. When things are sort of split up or disintegrated, they are sort of made whole or integrated again. The example being given was that of a car crash. I don't think people over there, Evelyn, can't hear you. every single moment for itself very... so...

[33:29]

I didn't experience an auto accident in a threatening way and I was very awake and present. And only afterwards, when the thought came into my mind that I had had an auto accident, so when this conceptual thought came into my mind, then the physical shock came. When the actual car crash happened, I was quite awake and quite concentrated. And after that, when thinking set in and thought I had an accident, then sort of physical shock appeared. Mm-hmm. Also connected with the psychological phenomena which set in then. Yeah. Hast du, ja?

[34:37]

Ja. but I had to acknowledge that I needed and wanted help from outside. When I really accepted that I wanted this help, After having sort of acknowledged that, I had a dream in which I relived or re-experienced the accident, but in a whole and complete way. When I woke from that dream, all the psychological and also physiological phenomena which arose from the accident had gone.

[35:56]

It was completely calm. Oh, that's good. Yes. I also think about smaller things that irritate, things that you notice in yourself or in situations that others bring up. Is there, through this contrast, if you simply know a different state, I'll put it this way, important is this contrast the knowledge that there is another state okay Another state, like parallel to the car accident, there's another state going on.

[37:09]

Yeah. Yeah. Okay. Aus dieser Zuversicht, dass das immer da ist, erlebt man die eigenen Unzurehnlichkeiten, egal ob jetzt meine eigenen oder die von anderen, in einem bestimmten Kontrast. Through this trust that the other state is always there, one experiences the own shortcomings and those of others in a contrast. ... ... ... Yes, it is where this practice of completing or completing things arises.

[38:15]

These possibilities are there. Okay. Yes? I would like to have a moment to relate to one moment in the Tesho before. This was to the It was a very intense moment when you said that we have to be able to imagine ourselves as Buddhas or to see ourselves as Buddhas, otherwise Buddhism would never exist. It was a quite intense moment when you said that we have to be able to see ourselves as Buddha or the possibility of Buddha, otherwise Buddhism won't take root in our society, in our culture. And I relate to it because perhaps this can be understood as Buddha activity itself.

[39:34]

Because I experienced it very intensely when you said it. We immediately had tears. and tears arose without thinking. The feeling was like there's something glowing in me and you're breathing into it. Yes, one could say that this engaged statement is, so to speak, in my example, Buddha activity, and I was part of this activity because it moved me, because it opened up something in me,

[40:47]

And so this engaged statement from you was as it sort of, I was part of it and I was, it was so intense itself was Buddha activity and I participated in it. The statement was, it could be considered as Buddha activity and my being moved as part of the activity. And with this round here, now I had a similar experience. Paul said that Buddha activity can be understood as appreciating that we are alive even if we don't understand it.

[41:56]

Okay, yeah. Thanks. Yes. For me it is a phenomenon that the pillow found me in this life. I see it as not a matter of course. For me it's remarkable that in my life the cushion found me. And it's not, what is self-awareness? I don't take it for granted. Yes, thank you. Through this sitting, through the practice, the self-observation has always become clearer for me. Through the sitting and through the practice this observing myself became ever clearer.

[42:57]

It's accompanying me in every circumstance of my life, every moment. Relationships, everything. And I can't withdraw from this observing myself. Okay. I like the expression, the cushion found me. Okay. Yes, Agatha? Where is the Buddha-nature if we don't carry out any Buddha-activity? That was simply to... We then managed to agree on... I think we agreed upon that it's an activity because there's a potential which can be brought forth, actualized, or not.

[44:23]

But it's a potential. Right, yeah. Someone else, should I say something? Someone else has something to say? How? Someone said... Go ahead. Someone said that Buddha activity is decisive, that it roots in the vow to save all sentient beings.

[45:33]

Okay. Okay. Yes? One aspect that I am currently working on is that I try, when emotions or situations approach me that I don't know how to deal with, that I try to hold myself back and do something about it. The aspect I'm working with at the moment, emotionally, is when things approach me or come towards me, that I refrain from adding something to it. And I notice that when I add something or when I give something to it, that actually is that which is causing the problems. If I simply hold myself back, if I manage to hold myself back, then to leave things as they are and to give nothing to them, then I think that this is a direction in the direction of Buddha activity.

[46:56]

When I really can hold back or refrain from adding something or doing something, then my feeling is that it could be a step into the direction of Buddha activity. Okay. Yes? Manchmal bin ich Sometimes when I get the feeling that everything is too much for me, I'm sort of overwhelmed, I can't cope. Used to react. With answering or trying to get to that what's being expected of me? Or with fear? And what helps me and what I find is a Buddha activity? Intention and physical posture come together and it doesn't have to be on the cushion.

[48:22]

It can be everywhere. For example, I'm being in a classroom and I don't get sort of done what the pupils expect of me. Perhaps when I just feel the touch of the floor beneath my feet. Breathe deeply twice into the flow. The expectations of the person Manuela sort of disappear, fall away. Quite astonishing. In a way, responsibility sort of drops off, and it's not that the fifth step comes, but something will happen, the next step will come.

[49:41]

And I connect this with posture. For me, this is about posture. Okay. Such a rich discussion. Just one other aspect was that one person thought Buddha activity was spontaneous, uncontrived. Okay. I'm impressed and touched by... the feeling you all have and expressed of activity that we can relate to practice or call Buddha activity.

[51:10]

And I would say that our... Well, first of all, much of what we said is... normal good activity that any person of good character, a Christian or any religion would have. But I think that our practice of zazen and mindfulness and the teachings have made us more sensitive than perhaps average in noticing our activity and noticing the effects on ourselves of our activity.

[52:21]

Anyway, I think everything that was said is supportive of our practice and supportive of each other's practice to hear this. Yeah, but what more specifically makes it Buddha activity. And this I will try to respond to in some way. Of course, noticing our activity is, like we've done, is essential. And the more we do it and the more we notice the difference, the deeper our practice and our life will be.

[53:53]

And the more we notice that, the more we notice the difference, the more this will be an influence, the deeper this will be an influence on our lives. But this koan means, this first koan on the Shoyuroku means something more... But we might say means kind of next step. Yeah. Now I think when we say we could be Buddha. When we frame the question this way, we have problems. Partly because Buddha is in the category in English and German of a god.

[55:03]

It's a special category of words, angels, gods, I don't know, that we really... we reserve for a few words. So there's a big resistance for us to think of it that way. I mean, some people would say that the main resistance underlying morality of the West is hubris that pride goeth before a fall. is hubris. And hubris is often in English translated, pride goeth before a fall. Great tragedy. But pride in Buddhism can be rather positive.

[56:18]

For example, the practice of, as I've often mentioned, maximal greatness. That means, you know, To just say it again so we're on the same page. You do something. And you think, well, I did that pretty well. I wasn't too selfish. But, and I take certain pride in Yes, and what I did. But a Buddha would have done it better. Someone said to me when I mentioned this, they said, what if you say something completely shitty to somebody? Can you take pride in that?

[57:38]

What if you say that, yeah? Well, even then you might. I could have said four or five things. I only said one. I take a certain pride that I only said one. But the Buddha, he wouldn't have said, she wouldn't have said even one. This is kind of childish, but it actually can be a powerful dynamic. And it implicitly organizes your experience in some way related to your own development. Now, but we also have the problem of, you know, of just how can to imagine being another person.

[58:47]

Like, can I imagine being Isabella or can I imagine being Dieter? Or both at once. Well, this is rather difficult to do. We have this sense of individuality and separation and we can empathize with other people but You know, there's lots of reasons we can't imagine being another person. But if we shift it to activity, can I somehow enter into Isabella's activity or Dita's activity? Yes, I can do that. Now, we also have ideas in our culture that the good things are given to us. Because we're born and we have certain rights, it just will come naturally.

[60:23]

It's in our nature. And that's the problem with the idea of Buddha nature. That somehow The potential is waiting there for us. No, it's active. There's a potential, but it could also not be activated. No, it's not just us Westerners who tend to want to think things are somehow... as I've often said, uncovered or come out naturally. The antidote to that are things like We get up because the sun, we get up because we get up, not because the sun gets up.

[61:38]

Yeah, and also we have some ideas implicit in our culture of grace. Well, let me just say about nature. The idea of Buddha nature, which was a powerful idea in much of the Far East, probably it's a mistake for us to use the term. If we're Chinese, we probably have to use the term. But if you read carefully, the best Zen teachers, including Dogen, of course, actually don't use Buddha nature in this sense of an inherent nature. But for us it's probably best in our practice to avoid the idea of Buddha Nature.

[62:55]

Okay. Now we also have, I started to say, the idea of grace. That grace is something given to us. The three sisters, the three Greek goddess sisters, the three graces. Yeah, they dispense beauty and charm. And theologically, in Christianity, grace is something divine, love or protection or guidance that just is given to us.

[63:58]

Buddhism is not like that. At some levels it's like that, you know, but for an adept practitioner it's not like that. And I think some of you probably object to my saying you have to take this sense that You have to focus your life on the idea of truth or whatever. You know, my sense like this morning when I was speaking, I kind of like a preacher, you know, you have to, you know, I mean, I think some of you Legitimately, they would say, that's a little too much.

[65:13]

I want spontaneity and grace. Yeah, I mean, you know, if you look up the word grace, it's a root in Latin, the word meaning pleasing. Pleasing. Pleasing. And if you look up pleasing, the root is something like P-L-A-K. It's like the word plank, a flat piece of wood. And pleasing seems to come from a flat plain or the smooth ocean where you can walk easily or sail easily. How pleasing it looks today.

[66:23]

Let's go for a walk. But Buddhism can certainly be like that, but that's not exactly what it's like. How pleasing it is to sit for seven days in a sashim. Nothing but smooth sailing all the way. No, it's a lot... It's a have-to only in the sense that... Well, in the sense that my daughter decided... Sophia decided she wanted to play the cello. It's a heft.

[67:36]

We have the category of have to. And we have the category of grace. If Sophia wants to play the cello, She has to have a cello. You can't play an air... You can play air guitars, can't you? You can't play an air cello. You wouldn't learn very much. So she wanted to play the cello, but they don't make cellos small enough, so she had to start with a violin. They make teeny violins. And now that she's six, she's big enough for a one-quarter size cello. So now she has a cello, a little cello. About as big as she is.

[68:36]

She can't play the cello unless she has a cello. And you can't practice Zen unless you intend to practice it. You know, as Paul implied, The first vow we make is the vow to stay alive. And some people never make this decision real clearly. Yeah, and I try to make Sophia understand, and my other two daughters, their first vow is to stay alive. Additional vows are how you stay alive, etc. Without compromise, corrupting yourself, etc.

[70:01]

But let's say the first vow is staying alive. The second vow for a practitioner is to stay alive as a Buddha. And that takes priority over all your other reasons for staying alive. That's the chemistry or the catalyst that makes all the activity we were talking about Buddha activity. You decide that you're going to live as much as you can within Buddha's activity. It also means you're going to accept when you don't, you're going to accept whatever is present. But acceptance, the activity of acceptance is Buddha activity.

[71:12]

Now, such an idea of what is acceptance, when is acceptance Buddha activity? These things are examined, for example, by Dogen. What happens in that moment of acceptance? And what is the territory of Buddha activity? Now, one of the things we... Am I supposed to stop pretty soon?

[72:12]

Let me say a couple things. One of the things we did this morning is start creating terms. And it's an essential part of Buddhist practice to create terms. A term is just what it sounds like. It creates a border. In English, at least, a terminus is the final station a train goes to. German too? That's not important. I don't know. Now it's completely different. When you go to a station and you go in frontwards and you go out backwards, that's a terminus. The end of the line.

[73:13]

Yeah, like that. We call it a head station. A head station, okay. So a term allows you, it takes a word and gives it a precise definition That you can use as a focus. Guidance, direction. Or you can use it in order to act. Oder man kann es verwenden, um zu handeln. To actualize or enact. Zu handeln, also zu verwirklichen sozusagen, oder auch darzustellen.

[74:16]

Okay. So we first of all defined activity this morning as I defined, and now we're doing it, activity as a Buddhist term. And first we put a border between activity and entity. Now you could say an entity has an activity. But then it's not a Buddhist term. we're using activity in contrast to thinking in entities. Now, when you notice that a word is a term, a Buddhist term, it's good to start practicing it. So in this case, you notice everything

[75:17]

that you would normally call entity, you call an activity. My most common example is you see a tree and you call it treeing. Whenever you think of a person, you think of them as an activity, not an entity. This microphone is an activity. This bell is an activity. It's not an entity. It's not an activity until you hit it. Until you use a bell. Until you use a bell, as I say, it might be a teacup, it might be a hat.

[76:31]

A yarmulke. Yeah. So... Any case, it's a bell when you use it as a bell and not any other time. In the conventional world, you can call it a bell because that helps other people, but you know fundamentally it's not a bell unless it's used as a bell. This requires some discipline, some rigor. But if you develop an active relationship to a term, and use it, it really helps your practice.

[77:45]

Now, by defining activity as a Buddhist term, then we turn entity into another Buddhist term. One, a term that means delusion. But also it allows us to say entitylessness. So now if you observe things not as an activity, but as free of entityness, then entitylessness is virtually a synonym for emptiness. So by putting borders around activity, you allow yourself an entry into entry understanding realization of what's meant by emptiness.

[79:03]

The koan mu is nothing but the experience of entitylessness. Every time you look at something, you say, moo, or no, or not. That is the same as saying, looking at something and seeing its freedom from being an entity. Das ist dasselbe wie etwas zu betrachten und dessen Freiheit davon zu sehen, eine Entität zu sein. By saying muh or saying entitylessness, indem man muh sagt oder Entitätslosigkeit, your act of doing it takes away the entity-ness.

[80:08]

So to call everything an activity is one practice. And a parallel practice with a different effect is to take away the entityness. Now we've created just two powerful practices just by defining activity as a Buddhist term. Now, if you want to work with this, you establish in your experience... Everything is an activity. And you establish in your experience entitylessness.

[81:11]

And then we further define the word activity as Buddha activity. Okay, now that's where we want to start. And that's where the koan wants us to start. Both first koans. Okay. Now let me say something about particularly in this First in the Bodhidharma koan and the second and first in the two collections. One of the ingredients of the koan is the lineage. Now let me try to give you an image of the lineage.

[82:32]

Quick image of the lineage. Okay. We're practicing. Yeah, we've met somebody who practices. We wandered in. The cushion found us. It had little legs. We met someone who practiced. The cushion found us. We went in there. We had some kind of enlightenment experience. Anyway, so we're doing Zazen, we're doing Buddhism. Like playing the cello, but now we're sitting, we have a feel for posture, etc. Yeah, we practice the Brahma Viharas, the four immeasurables. Yeah, as Gerald said. We like it. It's good. It feels good.

[83:35]

We notice like we put our feet on the ground and working with the kids in their classroom. We find a number of practices that work for us. Now, these practices have been mostly given to us by previous generations. And we do some of them. But we really don't see the relationship among, between the various practices we do. Let's say one is here. One is here. One is here. But we don't really see the relationship between them. We do them, yeah. Clearly... We feel something happening, some satisfaction or development in ourselves.

[84:59]

But lineage starts to happen. It's a little bit like a beautifully woven thread. rope or something like that, has come to us from the past. And we see this strand, and we see this strand, and we see this strand, but we don't even feel that they're part of a rope. It came from the past. Rope. Rope. This rope, not a rope, but a rope, we see here an excerpt from it and there an excerpt from it, but we have the feeling that it comes from the past.

[86:01]

Well, what's first, Cohen says, what does it say? It says... Creation runs her loom and shuttle. Weaving the ancient brocade. Incorporating the forms of spring. But in the image I'm using we're weaving and we're also the loom. Now you're entering into the lineage when you feel yourself as the loom. Yeah, it's almost like, you know, an astronomer says, well, you know, there's six planets and there's got to be a planet over there. And then they hunt for it. Lineage starts to happen when you say, well, there's this strand and this strand.

[87:18]

There must be this strand and this strand, too. They must be there somewhere. And the various strands you... The various practices you do start feeling like strands that weave together. And it's coming from your own experience and not just from the past. And when your own experience and the past begin to weave together, then this is lineage activity. When you enact and renew the lineage in this generation, In your life.

[88:29]

With your friends. In the Sangha. In this Sangha. And that then is passed on to the next generation. Now that's also an entry into understanding Buddha activity. Yeah, okay. That's probably enough, huh? That's probably enough. And I wore your legs out and made dinner late. I'm sorry. But I didn't wear the translator out. Oh, that's your energy is right there. Yeah, but let's do it. Absolutely.

[89:26]

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