She says, it's difficult for me to admit it because I'm really interested in what you're saying, but it just happens like that. I find it great what you said. Ich finde das ganz großartig. This is the way it's supposed to be. So sollte es auch sein. Bonnie Bainbridge Cone thinks it's cool too. Bonnie Bainbridge-Cohen. Yeah, Ulrike's teacher. She always says, you can sleep in my class. It's better than not coming, she says. You learn something sleeping. Okay. She's very important to me. So how do you know it's half an hour? Because of, I think, still 20 minutes or 30 minutes. So I still had a half hour wake left. So it had to be a half hour where it was conked out. So, in other words, while I'm speaking, you're following it, and then suddenly there's a half hour where you're somewhere else, and then you come back, and it's time to... I close my eyes because I...

[01:19]

I would have to use tree trunks. It's really a struggle. And the priest says, yes, I'll finish it then, because I don't want to miss this teaching. And we try to allow it, with these techniques that we learn, to work. But the only thing I can do now is not to have this post-reaction. Yes, sure. I can't even say it. So it's, you know, it's like I would need tree trunks to keep my eyes open. Tree trunks. Oh, you mean to prop your eyes open. Right. Not toothpicks. You don't know.

[02:22]

Redwood trees. Sequoia. And I've been applying all these techniques since two years. I'm doing all those things, right? And I find it so exciting what I'm hearing. And I feel so frustrated on what I'm missing out on this precious teaching, right? But I can't do anything. And I even have to have a posture where I'm not going to fall over. I have to make sure about that. For two years? You mean this every time you come to a seminar? No, not every time, but every time when it gets very interesting. This is good. You're the kind of person every Buddhist teacher wants to participate in the lecture. Because you're doing more obviously what we all should be doing. Mm-hmm. And also, you know, that's the reason we sell tapes.

[03:24]

CDs. Yeah. This is the same thing. I'm sitting on the kitchen table. I have to wind back seven times till I finally get that particular place, which I can't understand here. Good. You know, I think we all notice it a little bit in a book. If we're reading a book, say, before we go to bed. You're reading along and you fall asleep. So you wake up after a few moments or longer and then you go back and you find your place and you read and you fall asleep. And you may even do this two or three times. And then you might notice you fall asleep at the same point in the text. There's something at that point that you need to process or starts another process going that you fall asleep to have the process happen.

[04:26]

And if you go past that point, you can usually stay awake. But if you go back to that point, you fall asleep. But if you go back to that point, you have to fall asleep again. It's like attention is carried along in the words, the circuit, the wiring of the words. And then you come to a huge transformer or the big switch and you can't get past it. Yeah. I had this experience all the time.

[05:47]

And that's why I close my eyes when I'm lecturing, to get past those points. Slide right through, you know, and keep talking. Okay. So that brings me to what I should talk about next. Das führt mich dahin zu dem, worüber ich jetzt als nächstes sprechen sollte. By the way, we're supposed to stop at 5 o'clock and it's now 5 o'clock. Also ganz nebenbei, wir sollten ja um 5 aufhören und jetzt ist es 5. See, that's one of those spots. Now we all go to sleep for half an hour. Are you going to go ahead and make dinner? He's got his best way to get out of the best parts. So just remember the schedule.

[06:55]

We can't start at 3 o'clock and end at 5. Like in the morning we need 10 to 12.30. We need 3 to 5.30. So we'll probably stop around 5.30 if that's all right. Okay. One of the things I've been bringing up recently that I'm struck with as an essential part, essential provision of our practice. Provision? Like a technique basket? Yeah, a storehouse, a resource. So can we say that whole thing again? Sorry. One of the things I've been struck with recently as an essential aspect of practice is the idea of incubation.

[07:55]

I think generally in Zen practice it's referred to as investigate. But investigate, unless you're an experienced practitioner, has too much kind of idea of research or study. This is much more an interior and exterior incubation. Yeah, now, so let me also speak about the word paratactic. Now, you're all familiar, most of you are familiar with this word.

[09:12]

If you're not, you're probably really not. Anyway, you might be familiar because I've been talking about it off and on the last year. I wonder, the folks who come this evening, how are they going to manage to get through the seminar with all this background we've established today? Okay, now paratactic is a word which means simply to arrange or place side by side. Parataktisch heißt ganz einfach Dinge nebeneinander aufstellen oder anordnen. And it's used in the film industry to mean like when you have two, like Eisenstein, you have two scenes that seem unrelated, but the audience will relate them. But for the practitioner, we're trying to not connect the dots.

[10:18]

We're just trying to leave them side by side. versuchen wir diese Punkte nicht miteinander zu verbinden, sondern sie einfach nebeneinander bestehen zu lassen. Es ist eine Antigestalt. In a way you're not trying to make sense of the pattern, you're just trying to let the pattern be. Dass man sozusagen nicht sich einen Sinn aus einem Muster herausnimmt, zieht, sondern dass man es einfach So we have an idea here of inner and outer incubation. Whatever you see, you just let it be there. Now I have a book which is Quite interesting.

[11:39]

It's called Animals in Translation. Have any of you seen it? It's written by a woman who is autistic. Who also happens to be a professor of animal biology at the University of Colorado. Animal biology. Yeah. And it says she's designed most of the ways animals are slaughtered in the United States. 70 or 80% of the ways animals are slaughtered, they've asked her to design. And she says that about 80%, 70, 80% of the... Schlachtanlagen in den USA hat sie entworfen.

[12:41]

Because she feels that autistic people, ones who can function as well as she can, denn sie glaubt, dass autistische Menschen, die so funktionsfähig sind wie sie das ist, have a particularly acute way of understanding animals. dass die eine ziemlich And if you read Heidegger and Husserl and others, they, like the statement I made earlier of Heidegger's, wie diese Aussage von Heidegger, die ich vorher erwähnt habe, is that we don't know the world directly. Wir kennen die Welt nicht direkt. And we have to know it through some sort of intermediate idea screen or conceptual screen or language screen.

[13:46]

Wir müssen sie durch eine dazwischenliegende... Now, what they don't... These folks, and I think there's lineage, as you know, I've often said, there's more Western lineages have brought us to practice than Asian lineages. There's reasons why in various ways Asia has been part of, I mean, you go back to the transcendentalists in the United States. Yeah, they were really influenced by the Upanishads and other Asian thinking.

[14:55]

But why is it now that finally this is really taking hold in the West? There's kind of reasons about the occupation of Tibet and so forth. But there's reasons rooted in the philosophy and psychology of the West. And demography, the density of population is a factor, I think. But as a friend of mine says, these are broken lineages. But many of them get to the point where if they knew meditation, they'd go another step. And what this woman, her name is...

[15:58]

Grandin is her last name. G-R-A-N. Temple Grandin. Also diese Frau Grandin. Temple Grandin heißt sie. Yeah. And she says that autistic people and she thinks animals. Sie sagt, dass autistische Menschen und sie glaubt auch Tiere. First of all, she says they think much more and feel much more than we think. Think they do. Sie denken und fühlen viel mehr als wir glauben, dass sie das machen. but they think in sensory images, sensory pictures, sounds, smells and so forth, which they don't put together or integrate conceptually. But they have a tremendous memory, she says, of what's happened to them.

[17:12]

And she says, autistic people think much the same way. And this... Paratactic pause, as I say, the dharma pause, the dharma paratactic pause for the particular. Yeah, very good. allows us to let things rest in the senses as they appear without conceptually integrating. There's a tremendous amount of information in every situation that we don't absorb because we think.

[18:28]

Okay, now, Suzuki Rishi said something in 1971 about not too long before he died. The purpose of The nature of our thinking is to simplify the world, is to limit reality, to make it easier to understand. So what we are seeing is a shadow of reality. And if one can act and notice in the world, using thinking but not depending on thinking,

[19:44]

We will be closer to knowing things as they are. Now I expanded that a little bit, but that's basically what he said. And that's one of those statements, is that the center and touches on everything Buddhism is about. Okay, so how do we not depend on thinking so much? One of the ways we inner and outer incubate the world is in the initial reference point mind, initial reference mind.

[20:53]

This breathing is the initial mind? It is in the initial reference mind. What's in there? I don't know. Okay. That's the same. There's something I'm calling an initial reference mind. Or a baseline mind. And I'll come back to that. Okay. So when Sophia says they're air ghosts, she's using, when she opens her eyes and sees everything is sort of predictable, that's a reference point mind. She gets her bearings there. And I've told most of you her version of the story of Easter.

[21:57]

Didn't tell you? Oh, but I can at least tell you. She asked Marie-Louise about what's Easter all about. And Maria Louise said, well, it's, you know, having a good Catholic boarding school education. She said, well, there's Christmas and Good Friday and Easter. Tried to explain to Sophia. And she said, and Easter is when Jesus rose from the dead. And Sophia's eyes got, you know, like that. He must have been the only man ever to do that.

[23:01]

And we said, well, that's the story. And Marie-Louise said, well, that's the story. And Sophia said, but Mama, is that story true? We forget to ask these questions as we get older. Marie-Louise said that that was the story. Sophia said, well, when they come to nail me to the wall, I'm going to Egypt. And she said, and which way is Egypt? She wanted to get the escape route straight. So what do we use as a reference point in our life to make sense of the world?

[24:06]

That's a real basic theme throughout Buddhism. It's what is our initial reference point. Okay. Now, in this initial mind, it's a non-conceptual, non-habitual mind, ideally. Developed through this paratactic pause, where you just let things rest for a moment each time you see something. Wo man Dinge einfach für einen Moment verweilen lässt, wenn man sie sieht.

[25:07]

We could call this an outer incubation. Das kann man äußeres Brüten nennen. And I don't know if incubation is a good word in German, but not perfect in English. It actually means to lie down in English, the etymology. Maybe we should use roost or what do you do when you sit on eggs? Hatch. Hatch. Maybe we should talk hatching mind. Incubate. I think in German it's the same word. Oh, it is? Okay. The hatching and the incubating. Oh, okay. All right. So, How are we doing here? Pretty good. Pretty well. So when a sutra is named or a commentary is named in Chinese, the phrase is meant to be incubated.

[26:13]

The name is a phrase. The phrase or the name, yeah. Denn dann geht man davon aus, dass dieser Name oder dieser Titelsatz gebrütet werden soll. Now, as I've given this example before. Und ich habe dieses Beispiel schon früher gegeben. Let's take Genjo Koan. Nehmen wir Genjo Koan. Which means something like to complete that which appears. Dass so etwas heißt, vervollständige das, was auftaucht. knowing things are simultaneously interdependent and interpenetrating. In dem Wissen, dass Dinge gleichzeitig gegenseitig abhängig sind und gegenseitig sich durchdringen. Now, such a title is written, such a title is written, assuming, so ein Titel wurde geschrieben, ausgehend,

[27:17]

that the content is not immediately apparent. And it cannot be understood at any one moment. That means suddenly. It can't be understood just by sitting and looking at it. It's sort of like a time-release pill. You know, you take a pill and over hours it keeps releasing. Yeah, sometimes a koan can be a life-release pill. I mean, there's some sort of idea that there are answers to koans, which is simply not true. Within particular lineages decide this or that is the answer or koan, but a real koan is meant to keep releasing and opening the rest of your life.

[28:48]

Now, if you took that approach, To this particular seminar. Some weeks before you came here, you would start working with open mind, wide mind. And you'd wonder, wide and open, don't they mean the same thing? What does mind mean? Yeah. You let that kind of percolate in you. Oh, God. No, oh, Buddha. Yeah. So that when you came here, you'd already know the whole seminar because the title kept opening up in you.

[30:09]

Or even more interesting, the seminar you produced would be different than the seminar I produced from the same title. In that way, you get three seminars for the price of one. You have the seminar you create, the seminar I create, and then what happens when you put the two together? Something like that is assumed in how you study something in a yogic culture. So if I'm giving a good lecture, then these Lecture should be full of little bubbles that pop in you.

[31:26]

And some of them just disappear. And pop out later. When the viscosity is right. But for you, they're just in the middle of the lecture. They kind of shut you down. And incubation is kind of like free association. You feel connections, and the connections, many connections, can't be made consciously. That's one of Freud's main points. So a Taisho, a traditional Zen lecture, is meant to be heard in a mind that doesn't think. And then, ideally, the lecture percolates, or intubates in you.

[32:34]

Coffee, when the coffee goes up a little tube, and that's called a percolator. It sounds like it, but... You don't have... What do you call that coffee which you... You have the water at the bottom, and it goes up a tube, and then... It percolates down through the ground. Rieseln. Rieseln. Rieseln, yeah. If you put, the rain is percolating into the earth right now. Rieseln. Rieseln, okay. Einsikern. Einsikern. The Sikern is the one that goes actually in the ground and Rieseln is the dripping part that comes down. You take dripping and Eisen and Riesling. So now we lost track. Plus, now you get five seminars, actually, the three I mentioned. One in German and one in English. And the sixth is the mixed up one. Oh, cool.

[33:35]

So the traditional Taisho percolates over time in one. Now, does that mean that I got it all figured out? No, I'm just percolating up here myself. That's actually the worst. The worst? You're really old at this time. That's me. Well, I've got another 10 years before I start drooling down my front. I hope some of you are here to help me at that time. Maybe now is a pretty good time to stop. We have a couple of minutes to go. We're so close to Switzerland, I should end on time. Now do you understand why what happens to you during lectures makes sense?

[35:19]

It's a process of incubation or percolation. So let's sit for a moment and then we'll stop. In fact, I do this quite often, sitting down with you and trying to say something.

[39:14]

There's always a certain excitement dread and pleasure in sitting down with you. Yeah, in a way I get used to it, but actually more fundamentally I don't get used to it. What will I discover and sitting with you and practicing with you. And to be open to that discovery, I guess that's the title of our seminar. To be open, open mind, wide mind, And I asked earlier in the day, in the prologue day, this morning and this afternoon, what could we mean by open and wide?

[40:39]

Aren't they nearly the same? And always, what do we mean by mind? We all know the adage to know thyself. But really, none of us can define mind or self or being. Well at all. So what are we knowing? What is the process of knowing? We have to start somewhere. Let's start with this title. Wide mind and open mind.

[41:40]

But where does it lead us? Yeah, sort of follow it. What is open or closed in our life? Is there an open field? or open door in our life? Or as I said earlier today, does it feel so... Is the situation so... so fixed. Yeah, we want to do something sincerely in our lives. But are we stuck in our habits or stuck in our situation? Yeah, and sometimes we feel so stuck we can world's pressed in on us, we can hardly raise our arms.

[42:58]

And is there some open openness or wideness in our lives? Could there be? Is it just around the corner? Or if we turned a certain way, could we See it like a door in the air. Could there, I mean the question I'm asking is, could there be an open field, open door, gate in our life? Or is there already, but we don't notice it? Now, these are the kind of questions one... uses to explore ourselves.

[44:03]

And a continuous process of questioning is at the center of practice. Not stressing ourselves over the questions. But letting them just be present in us. Not to disturb us. Or somehow be a kind of criticism or inadequacy. But just to make us more open and more open to the possibilities in our life. Because there's always possibilities in our lives.

[45:12]

And we can see a lot of them. But there's also the ones we can't see. That we have to grow into, grow toward. Now earlier in the day, today I tried to bring up a number of things that might be useful in this seminar. And although some of you weren't here earlier. Yeah, perhaps still they'll be woven into the whatever fabric we weave. And one of the things I started to bring up, and I never got to, I talked about the word interest. And how it means interest. in the midst of isness.

[46:27]

We can say it's actually a kind of condensation of Thich Nhat Hanh's favorite phrase, interbeing. But what I brought up is, what does interest us? Where and when do we feel some completion? So much of the time everything is halfway. There are relationships with others. How can we feel our own power? Then when you see a beautiful person, it's usually not somebody who's trying to be beautiful.

[47:35]

Or is beautiful in some ordinary way. But it's really a beautiful person. I find a person who really feels settled in their own power. There's some subjective object right there. And I want to come back to this sense of a subjective object. But you'll have to come back tomorrow for that. So the words I wanted to bring up when I started earlier today on interest, was the two words in Japanese for interest and for thinking and feeling. The word for interest in Japanese is kiga-aru. And the word for interest in Japanese is kiga-aru, which literally means to have ki, to have chi.

[48:57]

That's it. I find that extremely interesting. Most people in English say inner resting. They say resting instead of esting. Even news commentators say, oh, that's inner resting. Inner resting. I like inner resting. If I can rest innerly. I think it's the most unconsciously and commonly unconsciously mispronounced word in English. So let's have some inner resting and some inter-esting, too. No reference to Werner Erhard. Interesting.

[50:13]

But some, you know, I do have some Werner Erhard fans who come to some of my seminars. Okay. I got carried away there, excuse me. Wasting time. Okay. Okay. But Qi, you know, we don't have a way to translate Qi or Qi. Sometimes it's translated as energy. I think that has to be part of the translation, but it's really not very good. Yeah, it's maybe presence. Or presence. Connectedness or something.

[51:17]

But what's interesting about the word Kiga Aru and the idea of Ki, is that Ki or Chi is not something you're born with. Well, yes, you are. But not really. Really, it's something generated in each situation. Discovering your posture, your posture which you can feel with Energy of qi. As I said, the four noble postures would be that posture in walking, standing, sitting, or lying. Which can be each cell fully alive. So to be interested is to have chi.

[52:31]

To be physically engaged in a situation. So you feel the kind of larger somatic body of a situation. And kigasuru means to do ki. But that means to think and to feel. So to think is to bring presence, energy, engagement to things. Engagement. That didn't sound German to me.

[53:32]

That's what we say. Oh, you do? Okay. It's a page of attraction. And ki, again, as I've said before, is something you can measure with needles, you know, make happen. So this is a very physical idea of thinking and feeling. So now I'm also asking, you know, each of you are here. You got here somehow. You got in the door. You came here for some reason. And I think you came here. I feel you came here to look at the

[54:33]

deepest or most serious aspects of our life. What a treasure that each of us brings if we bring this to this situation. Yeah. Johannes Schatzhaus. No. I can't help it. Johannes Schatz. Anyway, that we can have this place to do this, it's fantastic. Deeply satisfying an opportunity. So, but you can ask, you can say to yourself, well, I came here for this or that reason.

[55:47]

A who did come here. But also of what came here. And Buddhism clearly says the base is what you are, not who you are. The Heart Sutra is a recipe for what you are. For discovering what you are. Yeah, the sense is that eyes, ears, nose, etc. First we have to know eyes, ears, nose, etc. before we can know no eyes, ears, and nose.

[56:48]

The Heart Sutra presupposes an earlier step of knowing we are in each sense. What we are, as I call it, maybe initial reference mind. What do we, how do we check up as we come in the door and sit down? Sit on the cushion or our stool. We're involved in, you know, sitting down, finding, feeling the sensations of sitting. And hopefully finding not a position but a posture where you can feel Aliveness, chi in your posture.

[57:59]

This is all what you are, what we are, not who we are. There is, of course, also who we are. But first, let's look at what we are. baseline of what we are. Yeah, as this reference point. Now there's a koan I brought up last February and February of this year when I was here. Number 12 of the Shoyu Roku. And this Dijang asks Shushan, where have you come from? And Xu Shan says, I'm south.

[59:06]

Yeah, how are things in the south? And Xu Shan said, there's extensive discussion. And this was a time, yeah, maybe somewhat like our time. And when people are exploring, what is... Wide mind. What is open mind? As I've said, there's no heresy in Buddhism. You can't be a heretic. And in Buddhist sanghas and communities, sincere views are always respected. They're supposed to be. They should be. That's the idea. Because sincere views are how we explore. The kind of exploration we're engaged in. What? What is our existence?

[60:18]

What are we? Who are we? How do we know what we're doing? What do we do with the next decades? We might only have one year left. We might only have one decade left. We might have five or six decades left. Yeah, it makes a difference. At any age, we might have a long time or a short time. And what is a long time or a short time? This kind of question was asked The extensive discussion in the South. How do we practice? How do we practice in our daily life? So, anyway, Di Jiang said, what's going on in the South? Xu Shan said, there's extensive discussion. And Dijan said, well, how does that compare to my planting the fields and cooking rice?

[61:48]

And Shushan said, well, what can we do about the world? And we all have this question, I think. What can we do about the world? Part of me is deeply discouraged myself. I've been... And I lived a pretty long time. And I was alive in the 50s, which weren't as bad as people say. I was also alive in the 40s and 30s, but I hardly knew what the 40s and 30s were. But in the 50s, I sort of knew the world. In the 50s, I thought I knew the world.

[62:58]

That was pretty boring. But it was okay. But the 60s, they were full of hope. We're going to change the world. It's possible to change the world. And, you know, a group of us even in the 70s and 80s started going to Russia because we thought, hey, we changed California, let's change Russia. And it felt like we did. We met the people who later, you know, it was the Gorbachev group and so forth. And so many things happened. I watched the environmental movement start and then become... Part of the world dialogue. Yeah, but so much of the dialogue is deceptive. Deceptive, false. And if anything, things are getting worse.

[64:01]

We know the problem and we... Before we didn't know the problem, but now we know many of the problems and we just ignore them. Or we forget about them. But now we know the problems and we just ignore them. So we're that stupid. So much for the human race. It's our own stupidity. Or our naivete. Or the youth of our civilization. But what can we do about the world? So even if we're discouraged, we ought to ask this question. And see if we can find In any instance, with any person, how can we, in our family and with our friends, how can we bring in light into our own world?

[65:27]

Wie können wir in unserer eigenen Welt etwas mehr Licht bringen? As I said, the word phenomena means to bring into the light of the senses. Wie ich ja sagte, im Englischen heißt das Wort phänomene, also etwas in das Licht der Sinne zu bringen. How do we bring one thing at a time, a simple object, into the light of our senses in the Light of practice. And the light of how we'd like the world to be. So all of that's in the monk's question. It comes out of the Dijang saying... Yeah, how does that compare to my planting fields and cooking rice? This means this baseline, this initial reference mind, the what we are, the what we are

[66:37]

is, yeah, we cook rice. clean the building, etc. And you know Gary Snyder went to see his Zen teacher, just the poet Gary Snyder went to see his Zen teacher just before he died. And he said to Gary, life is practice and life is two things. Zazen and sweeping the temple. And no one knows how big the temple is. This is also this initial reference mind. How we locate ourselves. We do zazen and sweep the temple. So anyway, he says, what can we do about the world?

[67:57]

Even if we do zazen and sweep the temple. And Dijon said, what do you call the world? How do we call forth the world? I mean, if we're going to do something about the world, what is the world? And the koan starts with an introduction. Scholars plow with the pen. Isn't that a good description of scholars? And orators plow with the tongue. Luckily, I'm not an orator.

[68:58]

that and but we patched robe mendicants mendicant beggar bunks travelers wanderers This is the patched robe. It could say we adepts as well instead of patched robe mannequins. What do we do? We lazily watch a white ox on an open ground, an open field. I know people who would say, yeah, that's what I'm afraid of, you guys. You just say it right. I know.

[70:20]

It's all you do in Johanneshof. You sit around and lazily watch Holbert and the sows. And not even paying attention to the... auspicious, rootless grass. What the heck is he talking about? Auspicious, rootless grass? That's even worse than watching the white ox. And then he said, then the commentary says, how to pass the days. Frank Sinatra said he'd forgive anyone, anything that got them through the night. How to pass the days.

[71:37]

Well, what is rootless, first of all? You know, I'm bringing up this koan. Just to kind of put some seeds in there. Um ein paar Samenkörner in diesen Inkubator zu bringen. Wortlos in diesem Zusammenhang heißt also ohne Ursache, also grundlos. Also Not interdependent. Yeah, that's right. I love my translator. Yeah, I wish I could have translators in America. into Swahili or something.

[72:57]

I mean, you saw the sculpture I got out of there, me and my translator. We should have put it right here. Yeah. So not interdependent means then emptiness. So everything is interdependent, everything is caused, that's the basic teaching of Buddhism. But actually just now you can have without cause.

[73:57]

It just appears in the senses. And you know them in this momentary blinding almost appearance. Completely independent of everything. A center A center among many centers. Each of these statements representing this koan represents a state of mind, a mode of mind. So what mode of mind does rootless, auspicious grass describe? Well, it includes this absolute independence, uncaused appearance.

[74:59]

And grass is a word for the 10,000 things. Grass, thousands of blades of grass everywhere. So as typically this way of thinking is in pictures and images and metaphors, Because metaphorical thinking, image thinking, can be carried by Intentional mind doesn't have to generate discursive mind. And metaphors and images have so much more information in them than language, than sentences. Because images and metaphors contain so much more information than words in the language.

[76:27]

And as dreams, as images float in dreams and dreams float in images, But it all collapses when it touches consciousness. You wake up and the dreams disappear from sight. But to the extent that you can keep an image... or intentional mind present, you can keep a dream alive. You can hold a dream alive. And let it be present in your day.

[77:33]

Talk to your day. Talk to it. The phenomenon appears in the light of the senses. Yes. So that's the 10,000 things. That which appears. The rootless, auspicious grass. And what does auspicious mean? Auspicious means auspicious. favorable circumstances. So it means always favorable circumstances. It means always... When something is auspicious, it's favorable.

[78:36]

Okay, good. I think that's right, good. Yeah, agreed. Maybe I have to start pretending I know what's going on.

[78:51]

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