I will start. To continue my problem that I had yesterday, Notice to try to kind of loosen my identity from the self. That's my consciousness. I want to separate my identity from the Self. That's the level it ... yeah. That's the fight or that's the conflict in myself. What I wish is to experience more this whiteness, and I know this whiteness comes more out of awareness.

[01:19]

What I noticed, I not really can do it. What I can do more is to let it happen and to just create the circumstances that it can raise up here. That's where the circle with the intention closed. Maybe I just have to get it more into the intention. That's how it changed. The intention, course is essential. But the conceptual framework in which the intention will function makes the intention implementable.

[02:49]

And what I mean by the conceptual framework, something like that, is your distinction between self and identity. And I think what you mean, and what we all mean when we say something like that, is we have an experiential sense of the difference between the process of identifying and the experience of what we call self. And you know, you should know That that's a big step that we can do that. And in an experiential territory. Because if you read all the most advanced texts on Buddhism, you know, that's the naughty problem.

[04:13]

K-N-O-T-T-Y, which is, nobody quite knows how to say it in words. Wenn du es erzähle, Texte in Buddhism, das ist dieses Hauptproblem, and no one can... Say it in words, they can't... Keiner kann das in Worte sagen. And in Western psychology it's not as clear as simply the process of identifying is different than the experience of self. Maybe in some people it is, but overall it's not very clear. Maybe for some, but in general it is not clear. Just that you can frame the problem that way is a huge step within Buddhism. And experientially frame it, not just conceptually.

[05:16]

Okay, now who's going to be first? Yes. To answer the question, what do we take home? That's what you said yesterday about intimacy. Because sometimes I have the cause, we see everything as mind, it's not real close. It helped me that you pointed out this word intimacy. It's more like when there is a glass that is half full, do we say it's half full or half empty?

[06:22]

You can see it somehow separate, but you also can see it with intimacy. This is what I want to try. I always think of the Chinese word, one of the Chinese words supposedly for love, is to watch. And it's particularly parental love. Parental love because you love your child But you also watch them and let them be independent and let them leave you. So it's a love which confers independence on what's loved. Yeah. Thank you.

[07:53]

To continue what I take home out of that week. I just want to mention two things out of the many things. one thing is how you describe when you step the foot forward that is kind of miracle that there is a floor that carries you or maybe not and that is for the practice For me it was an important hint to just keep going.

[08:54]

Before I came here, I was at a point where it was very difficult. And just to say, yes, just take the next step. That's very important for my practice right now because before I came here it has been very difficult and that's more kind of just to continue with the next step, independent of what I get out of it. Und das zweite ist diese dringliche Aufforderung in dem Rumi-Gedicht, die Frage zu stellen. And the second is really like in the Rumi poem, to ask the question. What you really want. Was du wirklich willst. Okay. Okay. Yes. Three points. To recognize how important the intention is. This is what you mentioned on the Taisho on Tuesday. this process of finding the continuum in breathing, which I have heard several times, but which one cannot hear often enough.

[10:16]

And this process, and I have heard that a lot, but I never can hear it enough, to find this continuum in breathing. Not in thought. And not in thinking. And the third thing that I found very beautiful was the text by Suzuki Roshi, And I would like to work on more texts by Suzuki in the future. Thanks for the suggestion. Yes. Oh! No. I must be in the wrong seminar. Yes. I also mentioned that in the small group. I really feel kind of I got a lot.

[11:17]

and I would like to repeat what I said in the small group. Today at the tea show I was very touched at this moment when you mentioned how to enter into the circle. When you mentioned how you enter in a circle, how you do that? And the feeling has been as if something falls into that very deep and something really widens. Mm-hmm.

[12:29]

Very subtle. Mm-hmm. Very aware. Mm-hmm. What you also said was to be ready for the concentration. And what you also said is to be ready to concentrate. This also has been this feeling of wideness.

[13:31]

This also was the feeling like something comes up and disappears again. This connection of breath and spine. And the impulse when Oryoki to act and to let it go. This is as if there is something that carries and that makes things easier. And I forgot the rest. But that was quite a bit. Okay. Yes.

[14:46]

I am practicing Zen for quite a long time, but only half an hour for myself, and it is the first time that I am in such an intensive practice, with Roshi, with Uryuki, with longer sitting. Longest sitting with Roshi and Uryuki. And I have noticed that this is a completely different experience. And I notice there's a different experience. So that right now I have the feeling I start. And the first thing I noticed was not attention, but inattentiveness. And the first thing I noticed hasn't been attention, it has to be not inattentive. And also the pain that I've had have been somehow a tenor of being inattentive.

[15:55]

And what I take home... My sitting changed yesterday evening and this morning. Because I always want something. I wanted to endure my pain. I wanted to be attentive. Because I always want something. I want to stay with my breath. I want to be attentive. And one point this morning during sitting, I didn't want to have this pain anymore. And just in that moment I could stay the pain.

[17:04]

It has been important for me. I don't know if this is what is meant by original mind, But right now I notice I have to get this wanting out of my practice. And I call that without wanting, yeah. Yeah, but don't want to get rid of wanting. Just observe. When there's wanting, you observe it. I want to thank you all and I want to thank you, Roshi, for the experience I made here.

[18:14]

You were? Because he's leaving. You're leaving soon? Yeah. You mean tomorrow or today? Today. In a few minutes. After this meeting. Okay. Yeah, at least you were here for most of it. That's good. Thanks. Claire? Yes. What I take home is this awareness. I deepen this understanding for the field I can observe and the awareness that I can observe.

[19:25]

But today, after Doxan, because I'm always nervous when I go to a doctor and it has been difficult. But it changed with the help of awareness and being back on my seat, on my cushion. I noticed, I don't know if this is the original mind, but what kind of triggers and causes the awareness? that this is somehow not touchable.

[20:37]

It cannot be heard. And there is no authority, it's not somehow under an authority. No authority from outside, no external. and that what happens around me is always there. It is always there, it is indestructible. Whatever happens, it is always there and no one can disturb that. It is indestructible. It is indestructible. Thank you. And for a moment I experienced this as really to be free.

[21:46]

And this strong feeling that I myself am responsible. This week was quite good for me and I want to focus the attention the attention on the intention. And I want to hold that intention.

[22:48]

To see it positive is kind of... I have to roll a six and dice. Yeah, and then I can start all over again. Yeah, then I can start fresh with practicing. You mean you're going to... When you're doing Zazen, you're going to have some dice? Snake eyes. After each breath. Oh, no! Yeah. Maybe I should do a seminar in Las Vegas. You can influence the dice.

[23:55]

Meditation, you know? Meditation. Okay. Thank you. Thank you. Yes. I will certainly read the text of Suzuki Roshi at home repeatedly. I am also curious how I will read it at home. For me it was meant, at least from the experience, to be somewhat closed. Mind has been on the level of conception I could deal with that, but not on the level of my experience. So mind has been more somehow closed in my experience.

[24:57]

Closed to your experience. Yes, not accessible. Yeah, I understand. And from the beginning to the end, this text really points to that. In the sense of to make this, in my experience, accessible. Yeah, yeah. Good, thanks. And I never saw something that's so clear in the sense of that topic. As this text? As this text, yes. Now, did it help that, not just you, others, did it help that I helped with the reading of it, or could you have just read it without my help and gotten the same out of it?

[26:24]

Did it help that I helped you with this reading, or would you have done it without my help? For me, at least, in the context of the weekend seminar and this seminar, and also the Winter Spikes, No, I only can see that in the context of the weekend seminar this week and the winter practice. Okay. So it does make a difference if I help. Yes. Daniel? Before I came here, I had seen films of Suzuki Roshi on the Internet. But before I came here, I saw on the Internet That was very special, because I never loved him, of course, because he died long before I was born. But nevertheless, he seemed very familiar to me. Somehow I know him, although I never met him.

[27:32]

He died long before I have been born. Yeah, okay. This is on Facebook or something? YouTube, it's on YouTube. Oh, YouTube, yeah. Oh, YouTube, I don't know the difference. Yeah, and the interesting thing was, although he was a completely different being than you, And it was interesting, it looks like as if in his, how he was, was completely different than you are. But on the other sense he also has been the same, it kind of felt the same. So this is why it was so surprising to get this text out of his book. And this was somehow as if suddenly this person is standing in front of me.

[28:46]

Including his a little bit strange voice. Yes, the mix of the sentence and all this. This somehow showed me the line of the lineage in my life. And I also want to thank the people who took care of me when I have been sick. Next time you're sick, you can come. Now that you know, you know. God, I ought to wear a mask in seminars. Only came because they're sick. The building will go back to its original purpose.

[29:59]

Yeah. Yeah. Yeah, I mean, it's... I'm sure that there are some kind of, like, pretty big differences between Sukhesh and myself. But I don't feel it. I feel like... I'm almost the same person and I'm a continuation of that person. I think I've seen it. Somebody sent it to me a year ago. He's sitting at Tassajara and he's on a little platform and he... It's only about 4, 5, 6 minutes long or 11 minutes long or something. I think there are two movies now and it's black and white and it looks like it's 500 years old. He's really glossy boarded.

[31:04]

Yeah. Anyway, it's charming to see it. The one I saw. Okay. Yes. This morning when studying I got stuck with the last sentences in this text. The sentence is, before the rain stops, we hear the birds. And under the snow, the flowers. And this last sentence really moved me, touched me.

[32:14]

In the context of the new koan that we study now in the winter planches, durchschritten ist und der Sandelholzbauen gefällt, warte einfach bis das Jahr endet. Kannst du das auf Englisch sagen? It's about the sandalwood forest and this... Dornenwald. ...this shrubs. When you walk through that... He's walking through the thorn bushes. Sagst du noch mal? Wenn der Dornenwald durchschritten ist und der Sandalholzbaum gefällt.

[33:17]

When you've gone through the forest of thorns and you've chopped down the sandalwood tree. Warte einfach. Just wait. Till the year ends. You know? No, but... That's the commentary in koan number five we are studying now. Oh, I forgot about it. I have to... And this part of the koan, I really have been stuck with that and it kind of reduces to this sentence. and reduced to the word wait. And this word to wait accompanies in the last week. To wait, to be ready and see what comes up. to also just to wait if there is a reaction or not and to hold that state of waiting

[34:43]

Could that be in the context of the second question you gave us for the small groups? What was the second question? How do you experience these primordial events? Yeah, okay. Let's wait until the winter branches. But it would be good for you to stay with this word, wait. Very strong. Who was that? Emily. Emily, oh. Did you? I have spent the week with the question in the background, The question that was in the background this week for me was how to develop mindfulness and come near to awareness.

[36:33]

and especially the passage that you have explained about the seeing of the fish the observation of the water and the seeing of the fish and especially your explanation about the sentence and the text of you see the water if you want to see the fish you have to wash the water It was very helpful for me, both to have a conceptual frame or conceptual image, but as well as putting it into practice. And there are still open questions, but I found that a very clear impulse.

[37:40]

I found that a very clear impulse. The second helpful thing in that vein was the differentiation of attention that is doing kind of inventory and attention that is bent back on attention itself. And... I forgot the third point. Yes, the third point, I forgot. Yes, so... Okay, good, thanks. Yeah, what I'd say in general if you're reading a text like this, I'm glad I would be able to be helpful, but what would also be helpful when you read it is you find, you establish a pace of reading.

[38:53]

You allow yourself to feel each line. As if you were there in the line. And sometimes you can't read, in other words, a text like this of three or four pages. It might take you half an hour or 45 minutes to read the first page and a half or something. And when you come to an image like Bodhidharma looking at the water, You stop and remember when you've looked at water.

[40:02]

And you recreate the feeling in yourself of when you look down into a lake or something like that. And if you can bring that up to yourself, bring that up to yourself, into yourself. You're much more likely to have a feeling for what Bodhidharma and Sukhiroshi meant by bringing it up. Then if you think of it in more symbolic terms, water, mind, something like that. I mean, there's different kinds of texts. And, you know, Buddhist texts and koans require you to learn how to read them.

[41:04]

They're not meant to be read like most things. They're just not meant to be read that way. You know, most sutras, when they're translated now, Eliminate the repetitions. And often sutras are much longer than their English versions or German versions because there'll be pages of the same thing said over and over again. I mean, and we don't have the ability to read that way.

[42:10]

But it would be like maybe for you watching... Emily. You could watch Emily, probably, do the same thing over and over again for an hour in a room. You could just watch her do this and she'd do that. Somehow you could stay with it, right? So you, let's take some, I'm making it up, realize no other location mind. And you read that phrase and you feel the possibilities of no other location in mind.

[43:16]

And then you read it again and feel it slightly differently. And you read it again and you feel it slightly differently. But we read it, oh, and then we skip right down because it's a... The 40th time, it's the same for us. We just don't, we bring, we read mentally, we don't read experientially. Yeah, so poems are meant to be read experientially. And this is a different kind of reading. You almost have to learn how to do it. And it's written differently. And it's often written, and Sukhiroshi's text too, is written differently.

[44:18]

that way, spoken that way. Is that each sentence can be actually Each sentence is not this sentence leads to this sentence leads to this sentence. It's not like that. But it's more like this sentence, if you spend some time with it, Then it leads to this sentence. It's at another level. And then this sentence goes and then it comes back. And those shifts and levels you've got to feel. You can't think them. But it's not impenetrable. You just have to find the pace. The experiential pace. You have to find And I could say more about that because there's also... That's enough.

[45:56]

Katrin? That's one of those jumps. Another level. Katrin, bitte. Do you translate yourself? Yes. For me, I think, the most important picture is the edge between order and disorder. It appeals to me. I think, and I'm a person who likes water, so I'll spend more time with that. Okay. Experiment. In our group there was also this idea that this edge is also

[47:00]

maybe something like a limit or it could also be a goal that one sets oneself. So this idea of some kind of limit or also goal is something I determine or I set for myself. And if it's too far out, it's way too difficult and I can't do it and I fail.

[48:23]

But if I'm timid and I don't set it far enough, then it is no challenge and I don't learn anything. So how to find the right limit or the right kind of challenge? That's why I say often that practice is a craft. You've got to find the craft of it. You can't decide that intellectually. You have to... Okay. Someone else? Yes? What I've got out of the days is permission to trust making decisions out of mindfulness. And to trust in living out of the edge, into that realm, into the content to blame, to name.

[49:45]

That will turn out okay. And it is okay yet. Okay. Thanks. You go ahead like this all the time. No, I'm just kidding, you know. You know what that... Does it mean the same thing in German as English? No, it's like this in German. Oh. It's like this. You hold your thumbs in German. Oh. I hope it turns out okay. This is in German. We say, I will hold... I will hold, I will push your thumb. Yeah, that's something like that. It's the same thing as crossing fingers. I'm going to start being bicultural. And then go to Las Vegas. When you cross your fingers in German, it means you're lying, actually.

[50:47]

Really? Yes, you're lying. It's like rabbit ears. That's somehow international. I've never had a translator do that. Well, I just want to combine the cultures. He just did that so you wouldn't have to translate it. I think we should sit a minute, but first does anybody else want to say something? Oh, way in the back there. Ursula. I've been attracted to Buddhism for a very long time but I've never been attracted to practice. And when several weeks ago my doctor put me to do sports

[51:48]

I was shocked and I asked my yoga teacher, what can I do? We actually know it's done in that way. And he said, turn your energy inside. And I go, well, how do I do that? And he says to me, join my class, my meditation class. So I did. And then I came here and the thing which I take home is I keep on practising. And I think two things which done the trick for me was your story about your brother-in-law. Yeah. Where there is now the place like other location. Yeah. Because I felt that before with animals in the wild as well. So I thought, wow, I can do that. And the other thing, I think, which did the trick was Daniel this morning, and he said to me, five minutes are enough a day.

[52:56]

Five minutes of Zazen are enough? I thought it would be better than nothing. Don't listen to this guy. No, it's definitely better than nothing. In fact, it's quite a lot better than nothing. Also, fünf Minuten ist auf jeden Fall besser als nichts. Fünf Minuten Zazen. I think you'll start out probably being interested in Buddhism but not practice. And after a while you may be interested in practice but not Buddhism. Sometimes that happens too. Where are you from? Munich, you've got such a slightly British accent. I lived in Africa for a long time. South Africa? Yeah. All over Africa, okay. No other location.

[54:00]

Yeah. Okay, there were several hands, yes? I came here because I was looking for a way to express myself. I came here because I have been looking for something how I can express my personality. The first sentence that stuck with me in the text was that the inner self is looking for an expression. And the first sentence I kind of got stuck with is that this inner self is looking for... Expression. Expression, and a medium to express it. Exactly. And then I thought, oh, well, I'm right here. So then I thought, well, that's the right place to be. And what I take home is that I didn't understand a lot of many things.

[55:06]

That's a big progress. And I start to observe. Each time when I didn't understand what you said, I observed how you said it. And I just breathed. And my conclusion was, I don't understand what he is saying, but he is right. And I came up with, well, I don't understand what he is saying, but he is right. So we could end the seminar now. That's very important. Because that kind of build up is faith.

[56:21]

I can do new steps. I can try new steps. And the sentence I want to work with and I'm still stuck with is that the silence is speaking to me. Yes, Andreas? One aspect is talked about in our group. how important such a practice week is. And we missed it for a long time. Oh, because we substituted winter branches. Yeah, that was what Frank told me, so that's one reason we put a practice week here.

[57:31]

And this was very helpful, how Suzuki Roshi points it. We are not really layperson, but we are also not really priest. What kind of practice do we need here? So what kind of practice do we need? And what kind of support? And because I have been living here for a while I experienced a deeper intensive practice. And I also have been in Rwanda for a few months. And that has been very difficult. Why that?

[58:32]

It has been difficult for him. It has been difficult for him. I'm very busy and I have to leave very late in the evening. I have been very busy and I arrived at the very last minute in the evening and right away I had been sitting on my cushion. That was difficult. So this was kind of the image. With 200 kilometers an hour I drive. I asked you not to drive that way. You stopped here. I'm glad you didn't go straight through the building. And here I have the feeling it's a different entry and a different possibility.

[59:48]

And it's necessary to continue the practice at home and not the practice in the Sangha. To work on many questions that arises and to work on many things. And many of the people had that experience in our group. And therefore I thank you and request to continue with that. I have one picture that came to my mind when I was sitting in the group. I have the feeling that this seminar or the content or whatever is incredibly tightly packed together. I had taken a tablet, that was a container. I had the feeling the seminar was very intense and very packed.

[60:57]

It's a little bit like taking a pill and it releases the poor pill in 12 hours or 24 hours. And maybe that's the pill for the next 10 years. I can take so much with me in this concentrated form I can take it home in such a concentrated way and that will happen. Well, that first page there of this section, first paragraph or two, is the description of my life work. And I was aware of that when I put it in the book. And would you recommend, you, anyone, that if we, when we do another practice week, we also do another section of Zen Mind Beginner's Mind?

[61:59]

Okay. Should we add Then My Beginners Mind to the Hannover seminar? Can do it, yes. Because we could, if you're going to send out an announcement, we could say, if you have a chance, read such and such a text, because he will talk about that. You could make this announcement. Maybe then we need it for your house. You could make such an announcement and say, he will talk about this text, and if you have the opportunity, then read it beforehand. Can you translate me into German? Yes. What was really experiential for me was to hear you speaking about how the words come out of silence. And that they go back into that silence. And that they go back into silence.

[63:21]

And especially yesterday I heard the word mindfulness a lot. And all of a sudden a new kind of sentences appeared to me. And suddenly many new sentences appeared to me. One new sentence came up and I never heard it before or I cannot remember it that I have heard it before. And the sentence is, it's pretty hard to be mindful. When the mind is full. When the mind is full. And then the question is, how can I empty the mind?

[64:26]

So the question is, how can I empty this spirit? And during the week, especially during the working time in the kitchen, I found out When I recognize that my mind is completely stuffed with a lot of ideas and how things should be and what's the next step, then your emphasis on putting attention But the spine and the breath really helped. Because then I can locate my mindfulness more into the body. And my experience about this pause, your always emphasis, really changed.

[65:42]

And there is not so much anxiety about the mind who doesn't know what the next step might be or will be. And what to do next, yeah. And that was kind of familiar experience I had with the words coming from silence and go back to with the kind of activity. That was such a familiar feeling with this experience, when the words come from the silence and then go back into activity? Into the silence.

[66:43]

The activity is also dead. From the silence it burns and then can go back there again. Thank you very much. Okay. You're welcome, thanks. Yes? I would like to add something to what I want to add something to what Andreas said. In the last year I always emphasized more to say the Sashin. And it has been quite an interesting experience to be in such a practice week. to share this experience in these small groups and to try to put that in words, this experience. Good. I think it's important, yes. Yes, I think this is important.

[67:57]

Isabelle? First of all, I would like to say that I have a strong feeling that behind this part I speak to you now, the group hears me, a completely different teaching takes place. So that a part of me reacts to a part of you that is not even present personally, but that happens a lot more than on the level on which I am speaking now. And that... I try, yes. My feeling is that beyond this state I'm talking to you and to the people here in the room, there is some totally different state behind where teaching happens, which is much more deeper and where the real changes happen instead of talking. And this is also in my private life.

[69:00]

Only then I can see what really happens. in the question what is my practice. Also von hier aus über die Distanz kann ich überhaupt erst sehen oder wahrnehmen, was meine Praxis ist. Because when I'm there, I'm just in it. I have no... I need the question. Also ich brauche diese Fragen hier und diese Atmosphäre. Wie wirkt sich die Veränderung aus oder wie wirkt sich die Lehrer-Schüler-Beziehung aus, wie wirkt sich how it touches you, what changes through the relationship of Master and disciple and looking at your breath and being aware what happens. And then in this week I saw that it's great.

[70:04]

I wasn't aware that I often now I think in situations, what would Roshi say or do if I don't know? I don't know, but I'm on your show. Especially if I'm with people I have now a really good feeling with. And what then happens is really this immense acceptance I feel from you to me and to everyone I've seen you with. And watching this, I experience an incredible acceptance from Roger, from all kinds of people, no matter how strict they are, what's going on with them.

[71:05]

And it helps me a lot to allow myself to do more. So I don't have to distinguish between the one I like and the one I don't, and the one who is nice and clever. But to see all people as part of the human race, as part of me. It helps me to accept human kindness as a part of me and it helps me to accept myself. And it helps me also to accept myself because then I see myself through the eyes of others and see that maybe they don't like me. It's a big part of my practice to kind of releasing prejudices. This brings a big releasing to me and relaxation.

[72:09]

When I'm sitting, I'm really more empty now. Without effort. What I take from this week is But what I didn't realize when I started to meditate was that I was almost finished. What I didn't really knew when I started sitting is that this hard feeling is so strong. It was a kind of kitsch. It was a kind of kitsch. Trash. Trashy. And it doesn't feel like this anymore. It doesn't feel like this anymore. It feels very warm. And I will allow myself to go more into my heart and to breathe also with my heart.

[73:13]

I will breathe into it and let it go more. I will breathe more into my heart, even if it's hard for me, because it's a good development, it's a good development for me. Okay. Thank you. I understand. Yeah. Safe travels. Fritz? You ended your teshu this morning with this Rumi poem about the dawn and the priest at the dawn that has secrets to tell.

[74:15]

Until the sun comes up. Until the sun comes up. In our group, I had an experience with Hotmar regarding the primordial Knowledge. Awareness. Awareness. This picture of the secret in the dimming of the stomach is this one-thirtieth of a second where the space is open. And when the sun comes over the horizon, it is equivalent to the bureaucracy of the ego. And then he said, he talked about the hidden landscape. And the question is now, if he can say something about these pictures. There was one question, if you could say a little bit more about the hidden landscape.

[75:31]

I got that impression. I knew the primordial awareness with the picture that the first 30th of a second is the open space. And then the bureaucracy of ego sets in and categorizes and prints it down. So if I can leave open the first and prolong the first 30 seconds, I'm in that picture, in the morning breeze, which tells the secret to me. So if I can only stay in that open space, the secret will be revealed to me. Now, is this something you talk, it is pointing to the hidden landscape you talk, you say is that, if you could say something about this? It's hidden. I will reveal it in Hannover. The start-up. Okay. I will tell you, he will tell you when it will happen, but I also have to tell you it's going to be a little bit more expensive.

[76:56]

It will become part of the global financial crisis. Okay, well, I think I will remember what you have said. And you can also remind me for it. But now we have to stop, I think. So let's sit for a few minutes at least, or a few moments, or something. Okay. You know, we can have confidence, confidence just because this is the life we are given.

[79:19]

It's very important to also have confidence at the moment of practice. Kind of trust, confidence. In the moment of practice and activity of practice. And I appreciate how well the sangha here takes care of this old building we have.

[80:50]

And I really appreciate how much the sangha takes care of this old building that we have here. And how good the new sender feels. But we take care of the whole building and the grounds the same way, as much as we can. The most important thing for me is how you each take care of your own practice. And how important that is for the lay sangha. And as you know, the What's new about Western Buddhism?

[81:59]

Something Suzuki Roshi implied and pointed out in his text. I wish he could see now how true it is. The development in the West is the Adepte Lei Sangha. And you and your maturing practice are making that true. And it's part of that and it's wonderful for me. Being practiced here with the Many experienced people. And you can practice with teachers other than me who are part of our Sangha.

[83:04]

For example, Ottmar, sitting beside me. And Paul Rosenblum, who's often here. So this is wonderful that we have Atmar Sensei and Rosenblum Ryuten Roshi to practice with. It makes it possible that our lineage will continue. And each of you are part of continuing the lineage. And this might not make sense to you, but And you continue it in me.

[84:15]

So the lineage develops in each of us. It is not just understanding. It's to live the experience of the teaching and the practice. Thank you.

[84:59]

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