Is that background, that if you give the punishment to somebody, he will lose that left crown? But this isn't retribution, it's just you decide not to do it. Retribution is punishment. Isn't the idea behind punishment that you freed, that you made the person who did the deed to free him or her from backstabbing? Yes, in German, please. I was wondering if that wasn't the deeper reason for the punishment that actually the person who did the act So that this is a cleansing process to be punished.

[01:02]

I actually don't think so. I think that we want someone punished. But if the person, for instance, the person may say, I spent four years in prison. I've atoned for my action. I wish society would leave me alone. Atone is, I've paid for the... And a lot of convicts, former convicts in the United States have this problem. Yeah, they did something. I mean, they sold some marijuana when they were eighteen. And they spent four years in jail. And the rest of their life, when they fill out job applications, have you ever been arrested?

[02:07]

You have to say yes. And you automatically don't get the job. But if you lie, then you then you don't feel like you've become the honest person you are. But also, so this person may say, I spent four years in prison and I atoned for this action. But it might also be, if he didn't spend a day in prison, But he really deeply in himself felt, I will not do this again. He might also feel, I've atoned for the actions. So I think it's not the punishment that atones, it's the change in oneself that atones.

[03:10]

But the persons that were hurt by the person may not feel the change in himself is good enough. They want punishment. Eric? I was not here when karma was discovered. What you say is he has to fill out this form, and this repercussion of his guilt, you know, they are coming back all the time, whether he changed his mind, whether he stopped doing it or not. Isn't that also a part of karma, what comes? You are not... It's the fruits of your action. But they're qualitatively different than the cause. And they may not be justified.

[04:33]

When I was 18 or 19 or so in the near east in Saudi Arabia on a ship, there was an Indian man who worked on the ship. We were at the end of it. Was it Saudi Arabia? We were at the end of a two mile long dock. And you weren't allowed ashore because they didn't allow foreigners. And alcohol was prohibited. But I didn't really know. And this guy, I'm two miles out at sea practically, and this Indian guy wanted to buy some of my beer. We were all given a certain number of six packs of beer. And I wasn't a beer drinker.

[05:38]

He wanted my beer. So I said, sure, take it. And he said, I'll give you $10 for it or $5. I said, fine. Turns out I virtually could have lost my hands for doing that. and if he had not been a because he was caught with the beer and if he had not been Indian I'm told they would have cut his hand off but instead he was within a week or so deported to India Yeah, that's the repercussions. But that's not the problem inside you. Repercussions are the effects of your actions. Yeah. It's repercussion and not what? It's repercussions, but it's not much related to the actual effect in him of his karma.

[06:59]

So you can't really call that your karma. It's the effects of your action. Let's not... In a particular society. So then we could discuss, when a society says something wrong, but it's maybe not fundamentally wrong, do you get karma? I would say you do to the degree to which you've internalized the values of your society. Now we can analyze these kind of cases endlessly. And I think it might be useful for you to do if you wanted to. Because the way we analyzed the situation that Christina brought up and tried to distinguish what's a view, what's karma,

[08:23]

And what the therapeutic remedies for views are different from karma. It would be probably good to refine one's way of looking into a situation. For instance, I know a Young, now he's married, but he was an eight-year-old boy. And he was with another boy and they were playing golf. And he swung the club in such a way he killed his friend. And suddenly his best eight year old friend was dead. And these two families were best of friends.

[09:42]

They did every vacation together and everything. So you can analyze what's going on there. Probably there's no karma for killing the boy. But if he does feel badly for killing the boy, I mean for a long period of time, it would be normal to feel grief. But to feel more than a certain degree of responsibility would probably be not, there's no reason to. And the degree to which you felt like it was wrong to kill this boy would be a view, not karma. But if five or six years later, if he suddenly realized, you know, I kind of thought about killing my friend.

[10:59]

Not only did everyone warn me not to be careless, but I was actually rather mad at him at that point. And I think there was a certain degree that I wanted to hit him. Okay, so now let's imagine he swung the golf club with that feeling and he only caught the boy's jacket and tore his jacket. But he had exactly the same feelings he was pissed off at his friend. But at the moment he notices that, that's the moment of karma. So during this period between the cause and effect where there's maturation, you can also think of that period as potential cause, potential cause, potential cause, because there's always a potential to turn that into a bigger karma or recognize it as karma.

[12:17]

A bigger karma or? That's when karma could start, say, for the action. Yeah, and then you have to look at how the two families dealt with it and helped the boy and so forth. You must have. You must all have situations like that quite often that you have to analyze what's really going on here. But maybe looking at what's karma and what's views and what's other categories is useful. Okay. Yes.

[13:33]

So you do the deed and then at one point, by understanding what you've done, your karma starts running, yes? So then you have two possibilities of how you act upon this karma which strikes out. So either you don't know what to do and then maybe you get the disease or you get mental problems or something, Or what do you do when you recognize it and you want to do something about it? Maybe you're not strong enough to say, I will never do it again. You can say that, but it doesn't help much because you're not strong enough to say, that's it now. So what do you do? You do something and then you have this phase where nothing happens until you realize what you actually did and from then on this karma clock starts ticking.

[14:36]

And then you have two possibilities. One, you can't deal with it. So let me try to imagine. You've given somebody some advice. Say. Okay, it turns out to be bad advice. At the moment you recognize it's bad advice, your karma starts. Is that the kind of example you mean? Yes. It's not about more how it comes together, but the end part. So what you do with your karma. What you do now that you feel lousy for what happened.

[15:38]

In Buddhist practice, what you do is go immediately to the person and acknowledge that. Unless it would cause that person more problems. But if it would only cause you problems, then you go and acknowledge it. And then you decide not to do it again. And then you have to live with the problem. And living with the problem, living out your karma is part of dealing with karma. Yeah. So if I give a good advice, and I notice it, then I also create karma.

[16:51]

So if you gave a good advice, then you also create karma when you notice it, but in a different direction. Yes. There is a small recording break here. Please skip the tape a bit. Eric?

[20:16]

Because I wasn't there, maybe it's all clear to the rest of you, but what is buddhist karma? It seems to me that it's somehow an explanatory system. Why? No, it's not. It's about intention. It's about intention. Yeah. Buddhist karma is about intention. So it must be a personal thing, because it's so just personal. In Buddhism, it's about intention. Actions don't create karma. Intention creates karma. Yes. Yes, because that's for me what I just now concluded out of what you said, because in many Chinese stories and many Asian literature, karma is still totally different as a nearly self-punishment system than sin and guilt and... Yes, right. ...incapable love of God in the Christian system. I have read it in some Christian streams.

[21:20]

It's also not seen at this. But also when you read some book on something like this, they very loosely go with the word of karma. It's like, don't do this because the karma on this ship. Or do this because it's a good thing. Deutsch bitte. For me, from this discussion, it is very clear that what we are discussing now is clearly different from the Kalma terms that are used in Asian and Chinese history and teaching and so on. So this Kalma can be discussed. Self-restraint is a self-restraint system in order to say that even if the society is not involved, It's very different from this card, traditional idea of karma. So if the society doesn't catch you, at least the karma is going to get you. The popular idea of karma in China doesn't have much to do with the Buddhist understanding and practice of karma.

[22:24]

And if I was going to, when I'm old, and Alzheimer's, is that what you say? I don't remember you're saying that. What's that terrible joke about the good news and the bad news? If I was going to be hooked up to machines, I'd want to ask someone to help me who could make such a decision. But it's still a profoundly difficult decision.

[23:26]

Yeah, and one may be right or wrong, but it's the intention that causes the karma, not the right or wrongness. So the right or wrongness is dealt with differently than the karma. Yes. This term reminds me. This what? Term. Term, yeah. the term karma.

[24:27]

This kind of entanglement in the constellations. In my experience is that we or that we cannot say from any deed or from any fate, kind of hit of fate, that they themselves work in an entangling way. We can never say that is an entanglement or is going to become an entanglement. We can only say. So we can only say it became an entanglement because somebody took this occasion and allowed it to become an entanglement.

[25:47]

And that also reminds me what intention actually means. An inner environment of a person Okay, so it's an inner dealing with your own deed or some kind of fate that happened from the outside. Yeah, and although Although the karma is of body, speech and mind, in Buddhism it's mostly understood through mental formation. And how intention and action create mental formations. that you can do something about in the way that they are mental formations.

[26:57]

But when you practice meditation, and can get so that you can in a detached way observe your own activity. You can see how an action has a kind of path through your own character psyche garden and reveals the shape of your own garden to you. So through a different person, the action would have a different path. So I presume if you had constellation work, And the same action of you, as you say, would play itself out differently in your constellations.

[28:11]

So in that, luckily, zazen meditation, when you can develop a non-interfering observing consciousness, You can then study this path in yourself. While I think of it, let me write the last line there. Has there ever been anyone who mistakenly transgressed?

[29:28]

What's transgressed? Transgressed means made a mistake, gone over the boundaries. So a koan like this is meant to... caused to provoke you. What? It's meant to push your buttons. Did you have a similar expression in German? We say it blows your fuses. Oh, yeah, it's meant to blow your fuses.

[30:32]

Okay. I'm sorry. Anyway, I'll come back to it. Where's the first one? Here. So in a story like this, which is Which is meant to get you to look at your... I guess I have to try to think of something, how I've said it a while ago.

[32:04]

What is the truth of my... Where do you find the reality of my... Where do we find the reality of language? In discourse. The truth of language is found in discourse. Does that make sense? And I can say the truth of the body is found in embodiment. And I would say, perhaps I would dare to say, that's one of the reasons lovemaking is so pleasurable. Because it's an experience in the body. You discover your own body.

[33:11]

So in this kind of discourse, you're also meant to embody. You're supposed to discover your own body in the discourse. So in the first one, the letter A means the teaching. But even in teaching, you keep letting go of it. So this is a rather extreme statement, but if you even hang on to the teaching, you can't have realization. Then, while it walks, you see, a fox is equivalent to a coyote or a badger. So if you're called a... You're a bad priest, a bad monk.

[34:20]

They call it fox monk. Or a badger monk. Yeah, a badger is a tunic, a tunic. So a dachshund is called a tanuki in Japanese. And then they ask in Japan, what kind of temple do you have? Because you are not a real monk there if you don't have a temple. Then I say, ah, I'm just a tanuki obo-san. So I'm a dachshund monk. And then they say, oh, oh. I'm breaking things up.

[35:24]

There's a funny, in the middle of no place, in a little comedic theater, and there's this fox monk who is fooling his farmer. So the farmer and the fox monk is trying to get close to the farmer's wife. And the farmer suspects this. He's not sure he is a monk or a fox. But he knows fox like hot buttered mice. So the monk is down in his bowels and said goodbye and he's leaving.

[36:27]

And the fox in front of him takes a hot buttered mouse and goes. And then the farmer picks up this hot buttered mouse and holds it up like this. And it's as if it's behind him now. And the monk wears this big monk's hat. So after he's built it, he goes along like this. And then the farmer holds the mouse up. And he's discovered. Okay, so all of that is behind the wild fox. You're a monk, but you're acting like a wild fox.

[37:29]

This is actually, you won't be able to spit it out for 30 years. If you are a monk but you act like a fox. If you are a fox monk. Okay. You won't be able to spit it out for 30 years. Okay, and then... The statement is, it's not that the way in India is so strict. But this puts it in the context of this is Sung Dynasty Buddhism. We're not so concerned with that ancient Buddhism. So the student who looks at this says, Kashyapa, the ancient Buddha before Buddha?

[38:40]

This guy is in trouble partly because he's involved with the older form of Buddhism. But we don't want to blame the old form of Buddhism entirely because this guy is a wine guy. So it actually blames both old Buddhism and his actions. And then it says, whether it's Buddhism or whether it's his behavior, Only karma when it's conscious. You don't create karma by mistake. You create karma when there's intention. Now I imagine what Bhajan did.

[39:42]

Because he was out on a walk. And he found a dead fox. So he went back and he told this story to the folks. And in China there were lots of stories like werewolf type stories. People who turned into foxes and bad spirits and so forth. So he probably told it very straight. That there was this man. And they probably had noticed some old man in the back. And he probably doesn't tell them whether he was really a fox who was a man or just he found a fox.

[40:45]

He doesn't say, I found an old fox up in the hill. So he gives them the problem, are you going to believe the stories and superstitions of your culture or not? Are you going to criticize present-day Buddhism by referring to ancient Buddhism? Are you going to think that you and I are involved in Buddha activity? In other words, if you're going to really practice Buddhism, you can't believe the Buddhas in the past. You have to believe it's possible for the Buddha to be present today. then you have to believe, I can find Buddha in the people I practice with.

[41:56]

You don't believe that's possible. You don't believe enlightenment is possible here, now, in this world. You're acting out some dead ritual. So the story doesn't just throw you back to the Buddha Shakyamuni, it throws you back to the six Buddhas before Buddha. So it says that nearly 3,000 years ago, if you imagine a historical frame for it, It was on this very mountain where this guy lived. It wasn't in India, it was on this mountain where we are right now. And then the answer given is so, the change in phrase is so slight. And the answer is, the law of cause and effect is obvious.

[43:20]

If you're enlightened, the law of cause and effect does not change. Your relationship to karma changes, but you're not free of karma. It's just your relationship to karma changes. And that change in your relationship may be a way to be free of karma, but you don't say, I'm free of karma. Then they went through this whole ritual of finding this fox he'd found the day before. building a wooden pyre and actually cremating this fox it was a kind of constellation he got the whole monastery involved in a kind of act

[44:27]

which involved the superstitions of society, the comparisons the individual has between old Buddha, true Buddhism and present Buddhism, and whether on this very mountain now And this very hillside in Austria at this moment. Whether we're really practicing Buddhism or not. And how karma is affecting us at this moment. So that we come into realization. Yeah. Anyway, that's how these stories were meant to be.

[45:43]

Really, constellated maybe is better than enacted. and you don't present it as the truth or philosophy because then they can't act it out you also have to present the shit You have to present all the beliefs they have and ambiguities. Or as a group, they won't really get involved. Because you can be sure in a monastery, some of these guys are kind of Some of them are quite uneducated just looking for a roof over their heads.

[46:51]

And some are quite smart and intellectual and sophisticated. Who are always pissed off at the one who's kind of dumb but holds a position. So So the whole thing is meant to get the whole monastery in an uproar. If you don't really see that these stories are meant to be constellated by a group of people, you can't constellate it in yourself. So if you don't understand that this story worked in such a way that it constructed this whole monastery, then you can't really understand it yourself. Yes. Where is the fox?

[47:56]

Red haired, red haired. I see the red fox. Yeah, we're getting closer to the heart of the matter. Okay, so, but I think it's time for a break or something, right? Now, do we want to have some discussion afterwards? What discussion about Dharma? Just, I mean, divide into groups again, or shall we meet again? What would you like to do? Because we still have tomorrow morning. For today? Yeah, we could stop now. Oh, no, he said we have to leave a little left over so we come back next year. Well, I don't know.

[49:05]

There's never enough time. And the more we get warmed up and close to the heart of the matter, the less time there is. Unless we all started living together as a traveling circus. Yeah. Every town we arrived in, we put a sign up, clients welcome for the afternoon. Karma cleared up in a matter of minutes. Then we'd move to the next town. So it's 5.23. Did you mean we might stop for the afternoon? I don't know. Whatever you want to do.

[50:06]

So shall we take a break and come back for 15 minutes or half an hour? Or shall we have just groups? No. So little time. So little time. Do on a blade of grass. Tau auf einem Grashalm. Before dawn. Vor dem Morgen grauen. So little time. Do on a blade of grass before dawn. So wenig Zeit. Und tau auf einem Grashalm. Vor dem Sonnenaufgang. O autumn wind. O herbstwind. Do not blow too quickly in the field. Blase nicht zu schnell in den Feldern. That's another poem of Dogen's. Das ist ein anderes Gedicht von Dogen. So little time. So wenig Zeit. Do on a blade of grass before dawn.

[51:09]

Tau auf einem Grashalm vor dem Morgengrauen. O autumn wind, do not blow too quickly in the field. O herbstwind, blase nicht zu schnell in den Feldern. So this is also a feeling of realization that Dogen expresses. So on the eightfold path, wherever it got to, we've... We practice initially, as I said, through three, four, and five, speech, conduct, and livelihood. I mean, what should I say? I don't know what I'm reaching for. But we conduct our life through speech, conduct, behavior, and livelihood.

[52:34]

And even here we're all engaged in livelihood. Practicing Zen is actually my livelihood. Being a therapist is your livelihood. So we have our livelihood. And there's successes and failures involved in that. And our speech is always, you know, sometimes we are able to say things in which we feel we've expressed ourselves. And sometimes we are not. Not able to. So as I said, where does language live? In discourse.

[53:44]

And that discourse has the shapes of karma. And where does the body live? In embodiment. So we're in the sense that Dogen means, and I too, there's an embodiment going on all the time. As Guni reminded me the other day, I spoke once here some, I don't know when, some time ago.

[54:49]

Here with some of you. The line that exists in the no plays. Do you remember that, some of you? Where you step back and you're in a world of timelessness. And though some of you are not familiar with this, I'll mention it again. So the audience knows this convention. And so the convention is that when you're in the front part of the stage, you're in the world of the audience of ordinary time and space and when you step back almost like Balaswati was able to dance into you're suddenly in a timeless realm, where the dead can be present and the not yet born even can be present.

[56:13]

And you can feel the passage of tomorrow to today and yesterday to today. that not yet come time is filled with all time. And in a sense you can see it's like the sea of your karma is flowing in all directions. And I think, in a funny way, Matthias expressed the same thing when he spoke about being at the bus stop. Which that line, maybe it's at the bus stop and not just in the constellation.

[57:18]

Mm-hmm. And the... You guys are disorienting me with my lists. Where is the seventh point? It's maybe this one. Oh, get over there. Okay, yeah. It has legs. Um... So we have all at once.

[58:18]

Whatever that is. As Christina and others expressed it, you're close to it when you move into a more non-dual feeling. A subject-object mind is a mundane mind. A non-dual mind is a wisdom mind. Let's not think of this as an absolute attainment. But it's a direction. As we've spoken in previous times about the movement toward immediate consciousness or borrowed consciousness. Or you work with great, I've said, I'm already close to this. Or you work with great, I've said, I'm already close to this. Okay, so you need a context for all of this. Okay, so it's an intentional context.

[59:32]

Now, that means that all contextual, intentional contexts You may be passive and not just let the context carry you. But things are very precise. Sorry? Everything is very precise. Or stripped, as Suzuki Roshi would say. So if you come in and just let the context carry you, that's fine. It's like being on vacation in a foreign country. It can be thrilling.

[60:47]

But it's still intention. It's an intention to let the context carry. So when I come in this room, I'm letting the room talk to me. I've generated an intentional context. by deciding to let the room talk to me. Or I may come into the room with the feeling of, I'd like to start with Dogen's poem. And I'd like to start out with, I don't know how to start out. Maybe I should tell you, here comes Dogen's poem. Or maybe I should just say, so little time. And you think I'm talking about dinner soon.

[61:51]

I don't know how to start now. So if I don't know how to start now, But yet I want to give you this poem. This is an intentional context. I'm just pointing out that everything is an intentional context. From the point of view of Dugan, and from the point of view of this tongue and sung dynasty practice, and from the point of view of looking at cause as it is looked in later Buddhism as duality and not desire,

[62:53]

means that each moment is a kind of exertion. Or each moment is a kind of intention. In which you establish structures. You go along with structures. You create contradictory structures. Or you dissolve your structures. There aren't many other choices. So that's an intentional context. When it's an intentional context, this intentional context participates in the manifestation. So there's manifestation and duration.

[63:56]

Okay, so again, right now we're in this situation. There's a certain manifestation and duration. And to some degree all of our karma is in it. Using the the similarity of this form art to constellation work. Translating Dogen's view of fundamental time to discover the true impermanence of impermanence as an act. activity of each moment as an activity which brings out the impermanence of the moment.

[65:16]

So there's a certain manifestation. And your intention holds it. And we could speak about the Sangha. The Sangha is a group of people who know how to sustain the manifestation. So Dogen would say, we are always working with the simultaneous exertion of everyone and everything. We're always working with a simultaneous exertion of every person and thing. Even the nail that's making this together is exerting itself to hold this together.

[66:22]

So the more we we know we are creating an intentional context. One of the powers of constellation work Here I'm just guessing. Is that you've got everybody involved in an intentional context? No one thinks it's real exactly. They think they're planned. and it becomes more real through the power of it being intention and you see karma appearing in the situation And you see it being simultaneously resolved in the situation.

[67:35]

So there's simultaneous appearance of karma and resolution of karma. There's manifestation and dissolution. Or we can say sometimes revolution. And there is disappearance. And this is a kind of ritual. And you really let it disappear. Maybe invisibly you shake it out of your arms like Hellinger showed us. So the sense of this, from the totality of a situation, you pull the totality down into a particularity. This is a Huayen understanding.

[68:37]

It's not just that this flower is empty. interdependent with everything. It's interpenetrated with everything. So early Buddhism emphasizes interdependence. Later Buddhism emphasizes interpenetration. Everything in the world is here. If you took Mars away, this flower wouldn't be here. We'd be in a different kind of, dare I use the word, constellation. The Earth would take a different course around the Sun if the Mars wasn't balancing us. So Mars is part of this.

[69:53]

You may have to remind yourself. Maybe we don't have to go to Mars. Maybe it's here. So we can understand each particularity As a drawing in of totality. Drawing it into a particularity that exists for a moment. And it's more powerfully drawn in when you have a sense of all at onceness and an intentional context. And you know you don't have another chance.

[70:56]

Nothing is repeated. It's not going to happen again. One of us is on the spot right now. You may not want to. That's your intentional content. But if you feel the sense of really karma and the And cause, cause, cause. And if you want to discover where your body lives, lives in the embodiment of an intentional context. So the intentional context isn't just a mental thing, it's then embodied or manifested by feeling the immediate situation.

[72:06]

And acting in these situations. And you know you've drawn it into this particular area. The way you fully, 100%, look at the flowers. Holding them, feel the mind and the breath. And then letting it dissolve. And letting it disappear. And a moment later, with another intention. This feeling the Buddha is called, the biggest name for Buddha is not Buddha. Okay, so the old ancient Buddha name is the one who is awake. The later Buddhist name for Buddha is the one who comes and goes.

[73:38]

The simultaneous coming and going. And Dogen says, flowers fall with our attachments. Flowers fall with our detachment. Detachment. Blumen fallen mit unserer Unverbundenheit. Weeds grow with our attachment. Und Unkraut wächst mit unserer Verhaftetheit. Zhu Jing, Dogen's teacher, said... Rui Yun was enlightened when he saw the plum tree blossom. Rui Yun was enlightened when he saw the plum tree blossom.

[74:41]

I was enlightened when I saw the plum blossoms fall. So Tathagata is also the word for Buddha nature. And Tathagatagarbha means seeing this, everything around you, as I said, the true human body, is seeing everything around you as another way of looking at it, As simultaneously womb and embryo. Something is constantly being born. And constantly being... And that activity is called Buddha, Tathagata.

[76:12]

And knowing that is Buddha nature and enlightenment. And knowing that is called? Buddha nature and enlightenment. The activity of enlightenment, the functioning of enlightenment. In actually feeling yourself in every intentional context. Feeling your own karma appear. So little time. Do on the grass before dawn. Oh, late afternoon wind. Do not blow so quickly in our fields.

[77:13]

So, Our karma is felt. We don't say, oh, I have no karma. I don't give a shit about that. Excuse my language. No, there's loss. Flowers fall. Even with detachment, flowers fall. And weeds bloom. And yet, there's still dissolution and disappearance. So we're living in the constant appearance and resolution of our karma. Okay. That's the best I can do to give you a feeling of this practice this afternoon.

[78:17]

Maybe we can sit a few minutes and have dinner. I don't know. Where are we just now? On what ancient mountain? And many drops of dew reflecting the moon.

[79:56]

I'm pleased by the way we've been able to go into this sense of karma. Not as action, but as the process of activity. rooted in intention, and precipitated by intentional context. My brain comes down. Precipitate is like rain is called precipitation. So the sentence, sorry? Precipitated by? Precipitation. Precipitation. Can you say the sentence? I will, just everybody be patient. That we were able to go into karma. Karma. as not action, but a process of activity, rooted in intention, and precipitated in intentional context.

[86:12]

Okay. I'm not usually able to say a sentence again. Are you serious? Well, Hans repeated my poem last night. Yeah, I know, but the autumn wind became the dregs of the wine glass. dregs is the stuff left at the bottom of wine into karma not as action but a process of activity rooted in intention and precipitated in intentional context

[87:24]

I can even say that, intentional context. Yeah. Thank you very much. You're welcome very much. So the karma kind of precipitates into this context. Okay. Okay. But I'm also disappointed that we didn't get to realization. First I said I'd like to... Pardon me? In a session. Oh. At first I ambitiously suggested we speak about causation and change.

[88:43]

Then I changed that to causation, change, and change, transformation and realization. While in fact we've touched on all those things, sort of explicitly, we've only really gone into the cause and karma. And we went into the dynamics of Completing what appears last year more. Which is part of entering into the activity of karma. But, you know, I always think we can do more in these few days than we can't. And since we did get something going, I think, that always makes it harder to leave and stop.

[90:03]

I don't really understand how you people expect me to wait until next year. Oh, autumn wind, do not blow in the field so quickly. Well, it's the first day of summer pretty recently, right? But maybe next year we could talk, we could have a topic of ordinary and extraordinary realization. Isn't that what you taught me, to leave something for the... I don't know. We can decide whatever you want. Wonderful. But just like this year, we'll probably only complete in the four days or five days ordinary.

[91:41]

You don't start a meal with dessert. But the ordinary is good enough. But I've also been disappointed that some people have not said anything during this seminar. It makes me miss you. So, if you come next year, you have to promise to say something. Yes. I presume there's dates, so we agreed we're going to have a next year, right?

[92:42]

Okay. I mentioned yesterday, Jojo asking Nanchuan. What is the way? And Nanchuan said, not mind, not Buddha, not things. And I mentioned yesterday Bajang's fox koan. Bajang is the 8th century.

[93:41]

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