Thank you for being here this evening. As I think Gerald explained that this title for this talk this evening is the name of my teacher's book, Zen Mind, Beginner's Mind. And originally Suzuki Roshi wanted the title just to be Beginner's Mind. That was his idea. And can you hear us in the back okay? Okay. But, you know, the publisher, who became a friend of mine, wanted to have the word Zen in the title.

[01:04]

So finally, we came up with Zen Mind, Beginner's Mind. And it turns out that it's a... Yeah, actually a good title to practice with, as well as, you know, a pretty nice title for a book. And some of you know that there's a... Buddhist and particularly Chinese custom of naming a teaching, a commentary, in a way that you can practice with the name itself. And perhaps some of you know that it is a Buddhist habit, but also a Japanese one,

[02:09]

And the feeling is that you can't get much, the meaning of words when they're immediately understood is not very deep. In which case? The meaning of words when you initially understand them is not very deep. But when you, as I say, incubate the words or repeat the words or hold them in your mind and attention, over time they begin to have a richness and a depth. And ideally the title itself opens up the teaching of the book. So maybe after this talk we'll see what happens. you can read the book and say, oh yeah, it's all there in the title.

[03:35]

And I was thinking before I came today, if I... Myself came to a lecture like this. What would I want to hear? Well, I thought, actually, one of the things I'd like to hear is what do these words mean? At least I'd want to know, do they have any meaning beyond just their common usage? Yeah, and actually they are terms, practice terms. So Zen, let's start with that one.

[04:49]

Zen, of course, means in short, it's a word for meditation. But more specifically, it means something closer to absorption. A kind of concentration, not a concentration on something, but to be absorbed in your situation. Yes, something like that. And we could say that it means to be absorbed in the, yeah, to have the mind absorbed in the body during meditation.

[05:54]

So, you know, actually the Zen school, as I pointed out recently, is, well, Buddhism's about 2,500 years old. And the Zen school is about 1,500 years old. And it took about 500 years of those first 1,500 to come to some shared agreement about what Zen practice was. So what these words mean, zen and mind, in practice, took a long time to develop. So going back to the beginning, what would I want?

[07:02]

I came to such a lecture, what would I want? One would be, as I said, what these words mean. Yeah, me. But I'd also want to know what use are, even if I know what these words mean, what use are they to me this evening when I'm missing a soccer game? Well, I hope that after this lecture you'll enjoy future soccer games or meals even more. So... So again, Zen has come to mean the word absorption.

[08:04]

A kind of non-dual absorption in your situation. Now, can you be that way all the time? Well, yes and no. Okay, so what does mind mean in Buddhism? And you can see that in German you don't have exactly a word for mind. So it's not obvious what mind means. But even in Japanese and Chinese and in Sanskrit there are lots of words for mind that English conveniently has this one word.

[09:11]

And the word in Japanese, a very similar word in Chinese, is shin, which means actually heart and mind. And it doesn't just mean at least tooth, too. bodily organs. But it means these two areas of feeling and thinking as a relationship. And especially a bodily relationship. And all Zen practice assumes that you're going to weave mind and body together.

[10:22]

We can experience mind and body separately. And they also can be related and are, of course, related. You know, there's no mind without a body. But again, we can experience them separately. And how do we weave that experience together? That's assumed in the word mind. And it's assumed especially when we say Zen mind. Okay. Now in general, mind in Buddhism means That which goes beyond words, language and the senses.

[11:38]

Or really, that's what Bodhidharma said anyway. And he's probably right because he's mythological. And what he meant was that when you hear something, you notice the hearing. When you hear something, you notice the hearing. When I see you, I notice this... I notice you. I don't so much notice the seeing of you. But still, usually we notice... objects of attention. But if you really listen to something carefully or look at something carefully, you can feel the mind goes beyond the senses or any description you can make of the sound or the sight.

[13:04]

And then erleben Sie, dass der Geist über das hinausgeht, was wir hören oder sehen. So mind then, Bodhidharma meant that mind is, you can notice something like pure mind that goes beyond the object when you look or hear or feel carefully. Und was Bodhidharma meinte ist, dass wir so etwas wie reinen Geist sehen, So Buddhism in a general sense means mind more or less as presence, as feeling awareness. And in that sense, you know, You didn't come here to be part of my mind, but in fact, right now, you're part of my mind.

[14:10]

And I'm part of your mind. Or at least, if we don't have a word for it, maybe presence. I'm part of your presence and you're part of my presence. So mind and Zen has some kind of feeling like that. While its presence like that, it's also bodily. You can feel it in your own body. So mind in a more specific sense means like sleeping mind, dreaming mind, angry mind. Now, what's the point of making it more specific like that?

[15:16]

Or saying Zen mind or beginner's mind. Well, Because we can experience particular states of mind. And one of the basic things you should know of Yogacara Zen Buddhism And Yogacara is one of the teachings behind Zen. And really emphasizes that this is a yogic teaching. Yogic teaching means really that there's no idea of natural.

[16:36]

That everything is actually a posture, a bodily or mental posture. Okay, so all... mental, all states of mind have a physical component. And all human physical states have a mental component. That means you can specifically feel a state of mind. And that means you can specifically feel Well, of course, very fleeting. Momentary minds, we don't, unless your mindfulness is very developed, you don't have much feeling for it.

[17:41]

So in the sense of a specific state of mind, We could define a mind in that sense as being homeostatic and self-organizing. Now, homeostatic, by that I mean it just tends to maintain its state. When you're asleep and you don't really want to wake up, that's a good example of homeostatic state of mind. You want to stay asleep. Or, as I say, if you... hear the alarm and you decide it's not an alarm, it's the telephone which you don't have to answer.

[18:48]

This is self-organizing. So a mind, an angry mind, is a mind that wants to stay angry and does its best to stay angry. So it's not just that you're angry. The mind that you generate anger or whatever caused you to be angry generates a mind that's angry. Just as you dream in dreaming mind. And when you wake up and you start thinking about what you have to do during the day, the dreams sink out of sight.

[19:54]

So there's two, you know, like, you can try to remember a dream by, by, um, not remembering some detail, and you can sometimes go back into the dream. Um, Yeah. Or you can create the physical feel that you now know through practice, mindfulness practice. Or you all know because you all go to sleep and wake up quite often. So you can go back into the physical feeling of dreaming mind and the dream flows to the surface. Of course, if you just grab hold of a corner of the dream and pull it into consciousness,

[21:10]

It turns into something to be analyzed. It turns into some sort of piece of consciousness. But when you take hold of the corner of a dream or some detail of the dream, You don't pull it into consciousness, but you let it pull you back into sleeping. Then actually what you've done is used the detail to bring dreaming mind back. I'm talking about this because, one, waking and dreaming and sleeping is all familiar to us, of course. But this negotiation of going from consciousness to sleeping and sleeping to consciousness is very similar to the negotiation between Zen mind and usual mind.

[22:28]

You can feel the difference. And you get to know the difference, first of all, by sitting zazen. Sitting in this zazen means sitting absorption. And what is this posture? Since we're both sitting up here like pretzels, you might as well know. Yeah. I remember when I saw somebody do this on a subway in New York when I was about 20.

[23:56]

It looked quite... Some kid was across the... Young man was across the subway and he was just sitting like this. I thought, well, that looks easy. Babies can do it. And I thought, yeah... So I tried it. I was sitting with my knees around my ears. It took me years to learn to sit and I still don't do it very well. But the advantage or the usefulness of the posture is you can sit without leaning. Your body supports itself. And it's almost like the posture of sleeping on your back, except you're held upright. So you can kind of relax into the mind of sleeping, but then wake up through the upright posture into a mind of aliveness.

[25:17]

And this is actually not a mind we're born with. We could call it a wisdom mind. It's a mind that overlaps with sleeping, dreaming, non-dreaming deep sleep, dreaming and waking mind. It's a posture and practice discovered in India long before Buddhism. And there was an understanding, let's explore... let's know ourselves, you know, Socrates, know ourselves. But the Indians decided, let's know ourselves through a posture through which we can come to a new knowing mind. And the Indians had the approach You know, it's not so dumb.

[27:00]

It's quite obvious, actually. But to really notice it and make sense of it takes a civilization a long time. Now, it's very clear, it's easier to sleep lying down than standing up. Unless you're a horse. Or driving. So... It's clear there's a relationship between posture and the mind of sleeping. And I know in Germany you guys all stand up in the morning. We just get up in English, but you guys stand up in the morning. So standing up is the mind of consciousness, the waking mind.

[28:16]

And this is obviously some sort of combination. It's a mind-body posture quite similar to the one we sleep in, but also the one we stand and are waking in. So Zen mind also means a posture. And as I've been pointing out recently, and I think it's quite... useful to notice. One of the teachings of Buddhism, simple teachings of Buddhism, is the so-called Four Noble Postures. What a dumb thing to point out.

[29:19]

We all know we walk, stand, sit and recline. Why point it out? Well, first what's being pointed out is you will live your whole life in these four postures. And you will live your life differently if their postures are not simply positions. So what I'm saying here is that, you know, when I talked about this recently, I said, this is a position. You have to translate that. He can't. There's no energy in this position. If I kind of... If I put energy into my position, it turns into a posture.

[30:31]

And that's what's meant by the four noble postures. Can you walk, stand, sit, even recline? What posture do you sleep in? in ways that you feel filled with aliveness, or qi, or energy. And I suggest, I recommend, when you leave, when you're walking, see if you can fill yourself with energy as you're walking. Then Zen mind lives in all the postures of your life. Zen mind needs a territory for itself, a territory of aliveness. And you'll feel, I think, if you do this, if you try this out on the way home this evening, you'll actually feel more alive and you'll feel more nourished by what you're doing.

[31:49]

Okay. We still have time. Okay. Okay, so I've tried to give you some feeling for Zen mind. And we can also look at the most common instruction of my teacher on how to do this zazen sit. And that most common instruction was don't invite your thoughts to tea. Now, what does it mean not to invite your thoughts to tea?

[33:15]

What means the intention not to invite your thoughts to tea? can generate a mind which doesn't get caught in discursive thinking. So the statement actually means have the intention not to get involved with discursive thinking. It means Well, in a wide sense, discursive thinking, the mind of intentions, it's all mind and maybe Zen mind. But this is a teaching.

[34:17]

So we're making a distinction here. A distinction that helps you notice your own mind. Perhaps noticing the difference between thinking about something and feeling your presence here in this room. And I think you can feel if you start thinking about something or if you now just let yourself go into your presence and our shared presence. And you'll feel, you'll feel, you'll feel there's a difference. I think you'll notice there's a little bump you go over. Well, there's a difference like your attention feels like it's the back of your eyes instead of the front. So we're making a distinction here again.

[35:30]

So we can notice our experience. So let's say Zen mind is not discursive thinking. It's the mind more or less free from discursive thinking. Or It's the field of mind in which discursive thinking arises. So then we're saying, can you feel the field of mind independent of the contents of mind? Now, that takes some practice to do it.

[36:32]

But it's really not so difficult. If you have an intention to notice the field of mind, that intention itself, if you hold it like the title of this lecture is End Mind, Finish Mind, if you hold the title, if you hold the intention, it inhibits discursive thought. It inhibits, holds back discursive thought. And you can even feel it too in your breathing. So you can notice when you feel the presence of mind instead of the thoughts of mind, your breathing will be a little different.

[37:41]

Now what I'm talking about is called mindfulness practice. to notice and participate in that noticing and in particular to notice without thinking to practice noticing without thinking And that's one suggestion I would give you. To make use of what I'm talking about. When you go somewhere, taking a walk or whatever, spend ten minutes or a few minutes, just noticing without thinking. You don't think that this is a bell.

[38:46]

As I say, it might be a teacup or a hat. But you don't think hat, teacup or bell. Your senses just... Feel whatever they feel. So if you practice a little bit every day, noticing without thinking, you begin to get a feeling for the territory of Zen mind. And another suggestion I would make is every time you go through a door, you stop and feel the room.

[39:50]

or the outside, whatever it is, to feel the room and don't think the room. So you have a little moment of a pause and then you can think the room as much as you want. But just feel the room. Feel the room first. When you go out the door, feel the presence of the street, etc. Feel it in the kind of posture, stability of the body. It's only a moment, just like that long, but... it will begin to give you a feeling again for this mind that doesn't identify with thinking.

[41:02]

Now I'll give you one other little practice. You can work with the Zen mind. Because you can't You can't think your way to what Zen mind is. It's a practice. You can swim your way to what Zen mind is. I see you all going down the street now. What I'm going to suggest is you use a phrase. Now a phrase, words, carry attention like they were electrical wire. A simple example is, say, ask yourself, who is breathing?

[42:26]

Now ask yourself, what is breathing? You've just changed. You've changed H-O to H-A-T, in English at least. And you feel different. You changed what? H-O-who to H-A-T, to what? Sie haben gerade das Was zu Wir verwendet. You just, a small change. And what a difference in the way of tension. is felt. So the phrase I'm going to give you, which is a typical way of practicing Zen, is to work with phrases. is just now is enough. Now, just now most of the time isn't enough. You're bored, you've got better things to do. You have to go to the toilet or you're hungry. Yeah, but in fact, just now has to be enough because there's no alternative.

[43:48]

And if you go through moment after moment of your life thinking it's not enough, you're going to be dead soon. I mean, a walking dead. Or not fully alive. Because just now is a fact that it is all there is and ought to be enough. So what's interesting about a phrase like this? If you hold it in your awareness is that sometimes you can feel that just now is enough. Everything feels like it's in its place. Yeah, you feel really at ease and settled. And then maybe you think you have to do things, etc.

[45:07]

But the more you get familiar with The mind where just now is enough, that's, we could say, Zen mind. When just now isn't enough, wait, let's say that's not really, yeah, why bother calling it Zen mind? It's usual mind. Zen mind. Now what do you notice? Because even if you're completely busy and you're running down the street to catch a bus, still, underneath, just now is enough. So even when you're busy, this mind works.

[46:09]

Zen mind is also present. We call that inactivity, knowing the one who is not busy. And that's another phrase you can use, Chip. knowing the one who is not busy. Okay, now I still have a few... Do I have... I guess so. What's beginner's mind? Okay, well, Sukhirashi said the beginner's mind is... There are many possibilities in the beginner's mind, but not so many in experts. So he meant that the beginner's mind has more openness. It doesn't have thoughts like, I've attained something. In English we have phrases like beginner's luck.

[47:43]

So, what is this beginner's mind? The non-expert's mind. Well, it's not just the person who begins practice. It would also be the mind before content arises. It would also be an initial mind. And we actually already spoke about that. If you open a door and use the door to pause and just feel the room or the street you're getting a feeling for initial mind and when I look at you can I feel almost as if each moment it starts anew

[48:44]

That's initial mind or beginner's mind, too. So, Suzuki Rashi did mean the person just beginning has already the taste and seed of the more developed Zen mind. And what Suzuki Rashi meant is If you can just notice your mind. As a beginner or as a... Somebody who's practiced a long time. The poet Rumi has a little poem I like. Yeah. For many and many years I knocked on that ancient door. knocked and knocked again.

[50:16]

And when it finally opened, I found I was on the other side. And that's much like Zen mind, beginner's mind. And find Yes, you've learned something. Maybe you have to knock for a while. Beginner's mind and Zen mind are two aspects of our existence. And they become ways to enter more deeply. into our experience and our connectedness with others and our connectedness with the world.

[51:18]

Thank you very much. And I think that, yeah, we have a little more time if you want. We'll take a break. And if you want to leave, nobody's keeping you any longer. And then after, I don't know, I'll ring the bell after 10 minutes or so. If anyone's still here, we can have some discussion. Okay? Thank you. It's quite nice. You're a very strong audience. There's a lot of vigor in this room, I can feel.

[52:19]

Thanks. Thank you. Thank you for counseling. You can't go in here. Good evening. Good evening. And what would you like to speak about? Thank you. Everybody seems to wait for someone else. You all came to hear someone else speak. So go ahead. I have a question. I'm just missing one word.

[53:20]

What does discursive exactly mean? What does it mean in German? Discursive. It means When you're thinking about something, discoursing on something, what's this, you know, sort of ordinary, comparative, usual thinking, I mean. And that means when you think about something and, yes, work on it internally and, yes, think, think, compare. Yes. So when the thoughts jump from one thought to another? Well, when it's really jumping, we call it monkey mind. But when you wake up, for instance, and you start thinking about what you have to do during the day and you've got this appointment or you have to make that phone call, that's what I mean by discursive thinking.

[54:25]

It's normal, useful thinking. Thinking. The problem is only if you identify with it or find your personal identity in that. Of course it's part of who you are. But it's not your fundamental identity. Okay. It seems to me you are that guy who's already there. What has been for you? What has changed for you? What has changed since you started to practice? After a couple of years, five years, ten years, what has changed in your life? Können Sie das deutlich sagen?

[55:39]

Does it make sense to knock at all? You mean you want a testimonial? What's a testimonial? Testimonial is somebody says, this is really the best car and it's a very good car and I testify that it is. Well, I'm nicer. Well, I mean, the kind of problem I had before I started practicing, I was very tangled up in my thoughts and thinking and trying to, you know,

[56:53]

And I found, starting to practice, it definitely made my life better. No, it does make a difference. But I'm not trying to promote Zen. I'm just sitting here talking to you. So I don't know what... If you practice mindfulness, for example, when you do know something, When you do have an insight or notice something, you tend to notice it in a way that much more fully, it's not just a thought, you really much more fully feel it and it has more consequence.

[58:11]

And for me it's a kind of science in which I just have come to know how mind and body and emotions and so forth function. in a way I can participate in, and in a way I have a choice about what kind of mind and body I want to live in, or live with, or live as. Okay? Yeah? I have a very urgent question but I can not really put it into words.

[59:20]

And I'm practicing since some time and I'm confronted with Illness. Your own illness. Yeah. This separates myself, my mind and my body. And I thought for a long time that I'm very well connected with my body. And I feel a kind of failure that I'm ill or sick. And what I wanted to ask you... What kind of failure? From what kind of angle can I look at my body which is ill?

[60:34]

Or is there a suggestion towards a question I can ask myself? Well, you know, we do get ill. And there's no reason to blame yourself or feel any kind of failure. My teacher, Suzuki Roshi, died of gallbladder cancer. And lots of people said, particularly in the 60s and 70s, He's a Zen master. He shouldn't be sick. Yeah, but no matter how much you practice Zen, for example, you can't change the shape of your nose.

[61:38]

I've tried. I've tried. Maybe I should do it too. Yeah, that's why we like each other. I mean, you know, you can change a lot. I've done, changed some physical things with practice. You know, doctors couldn't believe I could do it. Ich habe einige körperliche Symptome verändert oder Dinge verändert. But I had myself prostate cancer three years ago. And maybe the virulence of it has something to do with my own practice, but in my life situation.

[62:45]

But the incidence of it A person my age, and I know many men my age, it's just built into being particularly a male at this age. And I'm a person who I don't even ever take an aspirin. And whatever, I don't try to get well. If I have a flu or something, I just wait till it's gone. And I find it quite a lot more interesting to kind of like find out in myself how it goes away. And I've got so, my body is quite sensitive, I can feel on the tip of my finger actually, fingers, they get a little cold when a flu or the cold is coming.

[63:50]

And sometimes the image I have is that flu or cold is coming down the kindergarten track from my four-year-old daughter. And it's coming to me and I'm the station. And I get out and I flag the train, don't stop here, go on, no passengers. But... And usually the train goes by. But with the cancer it was the train ran right into the station. Jumped the tracks. And it was the first illness I've been encountered in my life that I just had to do more practical traditional approaches.

[65:18]

As I said, just yesterday or the other day, somebody asked me about it. I said, for me, actually, strangely enough, the experience was quite good. I'm not as young as you are. So I was quite, I've lived long enough, this is, you know... That was a thought. That was a thought, yes. The world would do well without me, I felt. But at the same time, the nurses and the doctors, everyone was so nice. Everybody went out of their way to be helpful.

[66:25]

It was great. I mean, I didn't want to go back in the hospital, but it was... Yeah, but if I'd been younger, you know, maybe I would have been, oh, this is unfortunate, but... But if there's nothing you can do about it, you know, I mean, internally, and I just get the best help you can, and, you know, as long as you're alive, you're alive. And as long as we are alive, we are alive. That's, for me anyway, good enough. That's at least good enough for me. Someone else? Yeah?

[67:29]

My question is, you're talking about the Japanese Zen, right? My Zen. To me, you know, Can you say that in German or should I say it? My German is very good. Yeah, I'm very wary of using the word nature or essence. Because it implies some kind of inherent, like an acorn, the acorn leads to the oak tree. And the basic teaching of Buddhism, I understand it, and emptiness is that there's no permanence and no inherence.

[68:45]

So we speak about Buddha-nature. And we could say that this mind of just now is enough. I could say it's your... you're experiencing the fundamental nature of mind or something. But I'm rather cautious about speaking that way. And I don't like the term original mind, particularly in Buddhism. If it's understood to be some prior mind and not some emergent mind. And some Zen teachers teach something like oneness.

[70:03]

And it's a useful, perhaps provisional teaching. But I don't think there, even though some Zen teachers do teach that way, I don't agree. Because it's basically then a theological idea. No, I'm not saying that's what you feel. I'm just saying that's why I'm wary of the words essence and nature. And I also don't speak about enlightenment and realization except with people who are practicing. You had your hand up a minute ago. I don't think you have to translate that because...

[71:34]

In America I say it's my bag. Which is a pun. Your bag in slang English means your job. And my daughter thinks it's my bib. And my daughter thinks it's my bib. Because I'm a kind of messy eater. But it's actually a small version of Buddha's robe. And it's made from pieces of cloth sewn together and usually chanting while you sew it together.

[72:57]

And the custom is that if I'm speaking about Zen practice, I should wear Buddha's robe to show that this is not just my thinking, but I'm part of a lineage of trying to develop this way of looking at the world. Anybody else? Just one question. I can't speak German, so I'll say English. Yeah, well, I happen to speak English. How does Buddha fit into Zen mind and try to say? How does Buddha fit into? Well, from the point of view of Zen, Basically, what this Zen practice is, is Chinese.

[74:03]

Zen was almost entirely developed in China. And you could practice Zen all your life and have not much idea of the historical Buddha. And I would say in Zen practice the historical Buddha is the beginning point but not the end point. And from my point of view we may experience things science is an accumulated teaching So is Buddhism accumulated teaching. So we may experience things that historical Buddha never experienced. Unless you think of the Buddha as a God. But we do, you know, one of the basic teachings in Zen is the so-called three bodies of Buddha.

[75:24]

Yeah, the Dharmakaya, the Sambhogakaya and the Nirmanakaya Buddha. And the Dharmakaya means something like space itself as the Buddha. or all things in there, all at onceness. And the Sambhogakaya Buddha means something like, if you have this experience, this wide, boundaryless experience, you also have a more precise experience of the body as something blissful. I'm making it rather simple. And then the expression of that is called the Nirmanakaya Buddha, which is also considered to be a historical Buddha.

[76:29]

And I'll end with a rather famous koan in reference to this. The Chinese Zen Master Dongshan was asked by an adept monk among the three bodies of Buddha among the three bodies of Buddha Which one does not fall into any category? And Dung Shan said, I'm always close to this. And so in Zen practice what we would do is practice with that phrase, I'm always close to this.

[77:41]

And what we would do in the Zen practice, we would practice with this sentence, I'm always close to it. I miss, what is this? When you mention this, I miss that part. Okay, what do I mean by this? This, yes. What do you mean by this? Well, the word thus, the word this is actually the same word as thus, and thus is another word for Buddha, or emptiness. but when you practice with I'm always close to this it directs as I'm looking at you it directs my attention towards you I'm always close to this perception of you or I'm always close to this or this or this You can't say much about the phrase itself, but if you try to use it and you find it present on every perception, it has an effect on you.

[78:58]

Can I ask one more question? It sounds like you are following the teaching of Buddha and history of Buddha, all the things, but you do not believe Buddha himself. Is that true? What was the last part? Do I believe in Buddha as a kind of God? I do not. If I believed that, I probably would have stayed a Christian. But I do believe it's possible for Buddhas to appear. And another way to look at it is if enlightenment or awakening is possible, and the Buddha is one who is awake, That possibility of awakening isn't back in the past somewhere.

[80:15]

And that possibility of awakening is right now. And that is also Buddha. Yes. Yes. There's a Zen story, it's called No Water, No Moon. Do you know the story? I don't know the story, no. Could you explain it? I don't know the story. But it could well be that you see the reflection of the moon in the water. And so is the reflection of the moon the real moon? Or is the moon in the sky the real moon?

[81:17]

Or is the tides the moon? The tides? The tides, the ocean tides. Yeah. Are procreative cycles the moon? Procreative. A woman's period. Yeah. From one point of view, all of these things, from the teaching of interdependence and interpenetration, they're all the moon. Then you can also say, no moon, no water. Like we also say, very simply, the water. The willow is not green, nor is the flower red.

[82:22]

Thank you very much.

[82:24]

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