It means that this unity actually exists, whether that could be meant with it. There's an old German word, Leib, which you may have heard before, Leib, a German word for body-mind. L-E-I-B? No, L-E-I-B. Oh, okay. And that refers to a body-mind unity, or is the unity of body and mind, and the question is if that could be meant by what you are saying. Oh, I hope so. Okay. I mean, I have no experience of the use of the word. But it's in the tradition of the Phenomenology. Phenomenology, okay. No relationship to Leibniz. No. Because words, of course, in their separateness can have one meaning.

[01:24]

But their real meaning is their contextual use. And that's one of the big problems with translating from Chinese to English to German, is that the non-contextual meaning is translated into another contextual meaning, and pretty soon you're lost. It doesn't mean anything, much of these translations mean almost nothing, because you can't practice them. that the words don't have the context in them that allows you to practice. I have another question that has been bothering me the whole morning listening.

[02:31]

I have the impression that it is not difficult for me to understand the meaning, but it is very difficult for me to classify the words that fit me and to translate what you say into my language, my everyday language. That is difficult. I have a different question that has been keeping me, I've been dealing with all morning, which is that I don't find it so difficult to grasp the meaning of what you're saying, but I'm having a very hard time to translate what you are saying into my own words of my ordinary, of my daily usage. Yeah. And I've been wondering if it's possible somehow to find a way of symbolizing what is meant in a way that's maybe more direct than trying to say it through language.

[03:40]

For example? Sometimes you work with metaphors. That could be one example, but that doesn't always work. Well, metaphor and analogies are useful because they're more complex than words, and they're practicable. But symbols, I don't know, they're not usually practicable. Also, Metaphern und Analogien sind hilfreich, weil die komplexer sind als Worte. Und man kann sie praktizieren. Aber Symbole weiß ich jetzt nicht. Die sind normalerweise nicht praktizierbar. Wenn ich die Schwierigkeit noch beschreiben darf. Du redest über Hochkomplexe, wechselseitige Einflussungen mit Zusammenhängen. Die Sprache taugt nicht dafür, das zu beschreiben und gleichzeitig

[05:04]

So if I could describe the problem I'm having, it's you're speaking about highly complex inter... interrelated contexts and so forth. I guess I am. And language doesn't work to describe it. No. And... Okay, and then we keep having to deal with the question of what is right and what is correct and what's incorrect, and to find an orientation. Right and wrong.

[06:08]

Well, in the larger context, I'm going to die. Even some of you will, too. But the question is, can we create a generational Sangha? We have created a contemporary Sangha. I feel some of you are a big part of my sense of a contemporary Sangha. That's why I come back every year. Because I don't mean we shouldn't pursue the kind of questions you're asking. But it usually takes a few hundred years to answer the question.

[07:10]

I mean, in China, when they were absorbing Indian teachings Particularly Buddhism, but also philosophy. They had sort of think tanks, not just multi-generational sanghas, multi-generational think tanks. Da gab es generationsübergreifende Think Tanks, also Denkfabriken sozusagen. Nicht nur Sangen, sondern wirklich Denkfabriken. Who spent, sometimes the largest one was 25,000 persons working on translation. With the whole process of, we can say it this way, we can say it that way, let's try it this way, etc.

[08:27]

And then it was more and more. And finally, Kumarajiva would give the final word, yes, that word is okay. But that only works if each of us tries as full as we can in our life to do it. And that's what I've been doing with my life. I'm not in any way saying, let's wait 100 years. Just saying, these are the kind of questions I'd like this sangha, or you guys, and gals, gals, you guys, you're all guys to me, it's legal these days, you know. I would love it if you got together and tried to solve some of these problems.

[09:34]

sondern ich sage eher, das sind die Art von Fragen, von denen ich mir von euch, das ist jetzt diese ganze Guys and Girls Geschichte, ich darf heute auch Guys sagen im Englischen, das würde ich gerne, dass ihr das löst. We had a meeting in January, what is it? December of this psychologist? January. And you were in the meeting, right? So we haven't had a follow-up meeting, so maybe we should have a southern meeting. That was the northern meeting, maybe we should have a southern meeting. Because I'd like to see something happen. I can't do it. I can only do a little bit. Yeah. It's more West and East. In the West Indies? It's more West and East.

[10:37]

Oh, more West Indies. Because Yanisov is not really North. Yeah. Oh, you met at Yanisov? Yeah. Oh, I was in America, so I didn't know. Yes, but we had conferences via FaceTime. Oh, that's right. But how do I know where the hell we were? I was on the screen, you were on the screen. Yeah. You know, it's interesting now. Nowness has no distance anymore. For my daughter with her thumbs. She's in contact with people all over the world, and distance means nothing. They're just there. And it's interesting. I'm wondering what the temporality without distance is going to mean, how we begin to think of the world. Just as you left Siegfried, part of what I meant by my example was that we all bodily know how gravity functions.

[12:00]

We can also build into our bodies through practice a bodily knowing that everything is impermanent and interdependent and so forth. And I've talked to some physicists in their laboratory, they're practicing quantum mechanics. And they're asking themselves, how does quantum mechanics, if that's how things actually exist, how can that also be our life, not just where we work? And I think that that's basically one of the driving forces, dynamic dimensions of Buddhist practice. Yeah.

[13:39]

So again, it must be time to stop. Yes, it is. And... Are there... No? Bye. Thank you for...

[13:44]

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