I want you to understand what I'm teaching, understand my teaching. Not because I'm teaching it. But that's actually a good reason. Because it's part of our relationship, it's part of our friendship. Nor do I want you to understand my teaching, what I'm teaching. Because it's right. I think it's right. But there may be other rights. I'm sure there's other rights. Not only among teachings, but there may be other teachings that are right for you. So the main reason I want you to

[01:06]

understand my teaching or what I'm teaching is I want to see this teaching to continue to develop. And developing a teaching is part of understanding a teaching. Developing it for yourself and developing it for others. You might find a teaching that you like better. Please don't. Anyway.

[02:17]

You might find such a teaching. I accept that. That's normal. But probably, since you've been practicing, most of you, all of you, here so long, it wouldn't be easy for you to develop the new teaching. You could receive it, but you couldn't develop it in the same way now that you're embedded in this practice. And I've spent my entire adult life trying to develop this teaching. And I want to continue and will continue to develop it.

[03:18]

Both for myself and independent of any outside circumstances but also I will continue to develop it as much as I can in the context of practicing in the West and practicing with you because if anybody ever took the trouble some to look at how did Suzuki Roshi's disciple, Baker Roshi, develop what he's doing. I mean, they'd have to say, well, when he started teaching in Europe regularly, something happened that's new and different.

[04:20]

So whatever I mean by developing the teaching is inseparable from practicing with you. So the main reason I want you to understand what I'm teaching. Because I want you to continue developing. I mean, I will continue, but I know I won't live forever. So I depend on you. Because it's more important to me, even how long I live, it's more important for me that this teaching lives. Yeah, this is my view, my worldview, my view. But it's also very basic in to how something develops and to the practice of a lineage.

[05:52]

And the concept of winter branches. Even in the winter you stay with the until spring comes, and then sometimes it blooms. I remember when I was in Japan, I lived with this extraordinary woman, Nakamura Sensei, one of my teachers. She was truly an extraordinary person and had an extraordinary history. Sie war wirklich eine außergewöhnliche Person und hatte auch eine außergewöhnliche Lebensgeschichte. But I inherited her from Gary Snyder, who gave me his house. She lived in the house. Sie lebte in dem Haus, das ich wiederum von Gary Snyder geerbt habe, und so habe ich sie auch mitgeerbt.

[06:54]

And I much preferred to practice at Daitoku-ji, the Rinzai Monastery in Kyoto, that Gary also introduced me to. Then Eheiji, the big Soto training temple. I said, you know, I just find Daitoku-ji smaller, it's nearby, and it's a more vigorous, less priest-oriented practice, so I prefer it. And I said, yeah. So she said to me, well... Okay.

[08:01]

But she said, well, okay. Something like that. She said, but then how will Soto School develop? If you just choose what's best, nothing will develop. In a sense, she said, this is your family practice. And maybe Soto's not so good this century, but next century. But she thought in those terms. So the next century may be wonderful for the Dharma Sangha. Yeah. But when she said that, I felt not so subtly and certainly powerfully criticized.

[09:07]

And I thought, basically, she's right. And I did live at AHG for some time. But I also knew that my practice was in the West. And I did really take her view to heart. And certainly if some great teacher had appeared when I was studying with Sukhiroshi, I wouldn't have even noticed. Or if somebody showed me some great new teaching, some enlightened, blah, blah, blah, Because my commitment was to Suzuki Roshi and our friendship and the continuity of what we were doing.

[10:13]

In addition to giving me a good teaching, He created a basis in me to continue and to develop the teaching. Excuse me for my little speech. So, how was your discussion yesterday? What should we talk about? Yes. The discussion yesterday was for me sort of like a roundup for the week. Oh, we can stop now. I'm not done yet.

[11:14]

Oh, okay. I realized that the Abhidhamma that I considered to the map You considered it a map? A map, oh yeah. And took to examining it in great detail to try to figure out the steepness of the valleys and the hills. And during the week realized that it wasn't a map, it was a sign. And then I would need to use the sign to go the way that I go and make my own map as I go along. And every now and then I realize that on going the way

[12:16]

I come to a fork in the road with many signs on it. And sometimes I want to go in one direction, in one fork, which may be the way I want to go, but may not be the right way. So it's useful to have somebody who's already been that way, who's standing there saying, maybe you need to go the way which you're reluctant to take. And it's important that it be a person of trust, so that I can just go the way directed and find the next side. I want to thank you for that. And if I have a request for next year, like you said yesterday in Taisho, I would prefer to start with that sign maker, Dogen. So that I am more capable of understanding the signs of the koans the year after.

[13:52]

So that I am more capable of understanding the signs of the koans the year after. You might be right. Intellectually, I think we should do Koans next year, but in my feeling, I feel we should do Dogen next year. Unless we... We should continue the Abhidharma. I just say that because I'm open to what we all feel. So, yeah, I mean, I think that... Ravi has pointed out this is not a city map. Topo map. It's a map you're making in your practice. And we're making in our practice with it. and we're making in our practice with others.

[15:06]

But conceptually, the Abhidharma maps are more like a treasure map than a city map. In other words, you follow the map to this point. And it's a sign to the next point. But actually, it's a sign straight down, too. There's buried treasure there. And so you start digging, and you get the buried treasure, and you spend a while with it, and then it says, don't go there. So the treasure, once you discover it, says, gives you other directions than it looked like from the first man.

[16:10]

And sometimes you don't. You just go on to the next point. You don't dig. And then you dig here, and it says... Go back to go. I had a similar feeling of a wrap-up for a week. Christmas is coming. I took a different track. A monk is fishing with a straight hook, hiding the big fish in his sleeve. Unshaken by the cool breeze, his face turns, carried away by the leaves that fall. Ein Mensch fischt mit geradem Haken. Verborgen hält er den großen Fisch in seinen Ärmel.

[17:23]

Unbewegt durch den kühlen Wind wandelt sich sein Gesicht, fortgetragen mit den Blättern die Falle. You wrote this? Oh, it's good. I was going to say, now what con is that? Can I have a copy? And it reminds me that I've been meaning to ask if anyone wants the English version, or did I ask, of the Eightfold Path? Okay, and you can at least see how it differs from the translation. Okay, well, I'll make a copy and give it to someone and Xerox it. You have one? In English? Where did you get it? From Christian. He sent it? Yeah. Oh.

[18:24]

I'm being outmaneuvered. Okay, well, then you can have some Xeroxes made. And we want to send it maybe to... Then we can also send it to... Email it to... Should we send it to the non-participating, non-being-able-to-participate members of the other weeks? In English? I don't care. Sure. If they think they'd like it. This is up to you guys who are in charge of this operation. Okay. What else? I'd like to see Gunther.

[19:26]

I didn't think I knew his name for five years. It might be true, but I knew your face, and more than that. Yeah. A secret message. There's treasure there. Yesterday I mainly exclusively dealt with the sangha body, the sasyan body and the social body. For me, it's more like an occasion to research and look. And one question arising is, will the Sangha body at the moment have the greatest difficulties?

[20:48]

For example, the atmosphere in every Sesshin is different. And the first, for example, the first winter branch is weak, had a different atmosphere than this one. And if I understand this right, part of the Sangha body is like a group atmosphere. This is the part where I think to and fro and also sense to and fro. Living was a more important aspect which has taken me.

[21:48]

How do Sangha bodies and social groups of bodies and individual social bodies fertilize? How do Sangha bodies and individual social bodies If there's fertilization we have to have a ceremony. But Paul and Nate, we can go along without a ceremony. How important is the social body in practice?

[23:36]

In the weight and comparing to the sangha body. This is what I am dealing with, what is moving me. This is something you have to kind of figure out for yourself. Because there's no, you know, for each person, it's a kind of a recognition of these aspects of our being alive and weighing them and balancing them at different points in our life and so forth. So there's no general answer or response I can give. If it was something specific, you would think I could respond to some distillation of what you're saying. Bring it up.

[24:50]

But I appreciate how you put it and how clearly you stated what you did. The social body, let me just say a couple of things. The social body is important. First of all, in practice, to free ourselves from it. But that doesn't mean necessarily to reject it. That also means to then be able to freely inhabit it. Enact it, if you want to, in the parts you think are most responsible to others and to yourself.

[25:55]

But this in itself is a practice. Because, you know, if you have some clothes, you take your clothes off. When you have them off for a little while, then you put them back on, you immediately start becoming the person the clothes are again. This is the more subtle meaning of home leaver. The practitioner is a home leaver. So part of the concept of monastic practice is you take your clothes off and don't put them back on, your usual clothes off. Until you really can put them back on as a costume and not an identity.

[27:02]

Yeah, and you know, this is... There's billions of dollars, billions and billions of dollars spent on advertising every year to get you to identify with your costume. I have to have a certain kind of... And that's hard to resist because actually advertising is part of our social body. Yeah, and the Sangha body... The Sangha body? Oh, yeah, good, thanks. It's part of... is a contingent matrix.

[28:26]

This isn't so easy. I've got the best translation. I can't speak German, but I've got a good translator. Yeah, so it's changing all the time. Different sessions, different seminars. This room now is different from another. But the Sangha body is the ability to be that contingent circumstance. But maybe we should call that the mutual body. Is that where you go shopping? Wherever you go, it's always there. Excuse me, one question.

[29:35]

The mutual or the common body, what would be the difference? Between the mutual and the Sangha body? No, the word mutual and common. For translation reasons, no. You said the mutual body. Well, I have no idea what common means in English, I mean in German, but in English like common sense, as I, didn't I point it out? Yeah, you did. It means a sense common to the senses. Yeah. So common in the old days meant something like mutual. But now it means in English ordinary or... Now, the problem with saying common... In the older use of the word common in English, the word in English, even in its older sense, implies it's already there.

[30:43]

And mutual implies it takes two to tango. In other words, it takes two or more to generate. And I forget, do you remember, any of you, or Dieter, what the legal definition of a sangha is? Maybe it's three people. I think it has to be at least three, or is it two? Yeah, it's something like, there's some limit. I think it's three people. But the difference between a Sangha body and a mutual or common body would be The difference between a Sangha body and a shared body is that the Sangha body would say that that mutual body generates a feeling for practice, an understanding of practice.

[31:51]

Okay. So those are my comments. Just a short remark. I like our daily schedule very much because we have different planes in which we can work and study. especially in that way that we can talk and communicate among each other. At one point I would wish for something different. After your lecture, the tea, should we have tea?

[33:07]

And go into these discussion groups. Between tea and discussion groups, I would have something like ten minutes sitting. Could be... For me there is a certain break, also a bit of a loss after the lecture to go into this tea-social situation, then I have to hold myself a bit like that. For me it is nearly similar to a bit of a loss being in the social situation, having tea, though I have to contain myself a little back and then go on to the discussion groups. So that I can feel that something, So that we, from the social group, T-group, so as I'm going into discussion group, there's too much social body.

[34:12]

That's what my feeling is. Okay, so you'd suggest at the beginning of each group, small or large, that you sit for five or ten minutes. For example, when we sit here and wait for you, we also sit for a moment. Okay, good. Can you remember that? We should think about whether we should add that next time. Okay, better. I was glad to hear Ravi with the signs because I had a similar picture with him. And that reminded me of a journey I did 20 years ago. This picture had an importance for me so I stayed with it and what would that mean?

[35:25]

At that time I was on a journey for half a year in New Zealand traveling alone with my bicycle And I followed my way without knowing where I would go. And I developed this consciousness that my way is already there, that I don't have to worry about it at all. And then I met a married couple. I met a couple, a man and a woman, a couple, at the beginning of my journey. And they asked me, where are you going tomorrow? And I said, I don't know.

[36:27]

And they couldn't understand it at all. And here you are. And here you are. We parted and didn't have such a good feeling because they asked again and again, where are you going? I said, I can't tell you. And so, well, we parted. At the end of that journey, I met the same couple again. Oh, that's good. Now you won't be able to worry about them. They went around all these islands and saw everything. On your bicycle you went? No, they went. I went about 100 kilometers with my bicycle. First feeling was I don't like to see them and they asked me again. And then again they asked me, where will you go tomorrow?

[37:35]

Actually I didn't know then. I didn't want to part with that funny feeling. I knew the next city was then that and I thought I'd go there. And they were quite happy because they'd been there before. Great things to tell about it. And the next day, in fact, I went there. I didn't know anything about practice then, but today I experience it as hugging the tree and feeling from his side, from inside, this experience. Ravi talks about Dogen and now I understand why I had this picture.

[38:47]

This picture came up in me. I noticed that actually it doesn't matter what we do. And I personally really would love to do Dogen next year, which is more picking and choosing, I think. Some picking and choosing, it's okay. Okay, doggone! Might be Dogen. So those of you who haven't spoken too much, Roland?

[39:48]

Yes. These last days, instinctively, like most of us, I dealt with lists. And I notice that lists accompany me already for a long time. When I take these lists into my sitting, I notice that there's something seductive about them. First, they drag me into thinking about it. And with that list which I have thanked you about the structure of the mind. Thinking mind, non-thinking mind.

[40:52]

Non-thinking mind, intention mind, body mind. One more. Intentional mind, body mind and perceiving mind. With this it is possible to notice the seduction and go one step back. And that way it's like a homeopathic treatment. I take one poison to cure another. That's right. And as I had practiced with a list for a long time, they competed me for a long time. I noticed that it's not so important, centrally important, which list I have, but that by having a list, to accompany it,

[41:54]

but just the fact of heaviness and being accompanied by it, that this can be a help in a certain phase of the sitting process, and not to collect, To gather and collect myself. And on the eighth point, to come into contact with the eighth point. And at the same time having that... these... Effort. Effort, yeah, which the sixth point has. so that these different lists meet. And for me it is not quite clear, but actually not quite important to keep in touch, how much of what I realize about the path or the path with a list comes from this general alignment and how much comes from the specific list.

[43:29]

So for me it's not quite clear, but also not so important which of the general, from the, ausgerichtet sein, turned towards, being oriented or turned towards, comes from which general or special list? Very good. I don't understand. General aspect, independent from any list, is that I gather and collect myself and align myself. And their point is that it is useful and helpful to have a specific list.

[44:31]

Is it useful and helpful? It is. I can't sort of separate if the specific list is important or the general aspect having a list at all. I can't sort of separate that. Well, if you had a list which was 3.14 apples and lemons, I don't think it would help much. So the content of the list helps some. But the bringing of structure to our practice is independent of the content of the structure.

[45:34]

But the way the structure we bring to our practice catalyzes the structure we already have, makes a difference what the content is, something like that. And also I sense that there is a limit where it's very important to let go of all this. That's right. Absolutely right. And what I practice is to develop a bodily feeling when this concentration gives me strength and when does it get weaker so I have to let go and let go loose. That's right. Even a baby, if you pat it a few times...

[46:36]

It likes it, but after the fourth or fifth, it doesn't want it anymore. Thanks for being so clear. One way to understand the Alaya Vijnana, and this is just a footnote on it, Elbow note I'm throwing in. Generally, we think of it in some kind of analogy to Freud's concept of the unconscious. Even if we dispense with Freud's concept of a container where specific memories suppressed are... And we say instead it's something like a container everywhere present and all your experiences, conscious, suppressed, non-conscious, are there in some seed-like form.

[48:04]

Even if we look at it as a memory container that is present everywhere, where all memories and so on and everything is stored by us in a seed form. That is still... a version based on the vocabulary of Freud. And it may, I think we come close to the laya vijjana if we think it stores energy. It's more like a fuel tank. Or not a tank at all. But an ability to... being nourished by whatever happens. Okay, so from this point of view, you may have particular memories. Particular experiences.

[49:24]

Or the license plate of a car that passed you in 1973. Yeah, and then there's many, I think of it in relation to what Beatrice said, little Clear moments that appear. If you look back, sometimes little clear moments. You don't know what happened on either side, but there's little clear moments in our memory. And when those little clear moments pop up in various circumstances, now in the street corner you were at at some point ten years ago, Yeah, it's worth it to sort of notice when they pop up. That was a footnote within the elbow note. Excuse me. Okay, so if you think of it as energy, or diluted energy or blocked energy, and I don't even like the word energy, but let's work with it, then what you're

[50:39]

Whatever you do in the day is letting the energy of your total experience either flow through you or not flow through you. And I think we feel best when that energy flows through us. And I think what drugs and alcohol do in some ways is create the artificial experience that this energy is flowing through you when it's not. Okay, so what a list does, or a teaching does, is begin to affect or articulate how this energy I could develop that more, but then we couldn't have more discussion.

[52:05]

And as you see, this eightfold path piece could be expanded into several volumes. But I have to draw a line somewhere. Right? You didn't say much. No, you didn't say much. But usually in between. What pops up in me is that in one of my discussion groups we have this topic, meeting Roshi. I wasn't there. It was quite interesting. So meeting Rashi in the kitchen or in the eating room. Yeah.

[53:07]

What kind of body is this? And most of the idea that the people describe their difficulties in this situation. I wish I could have been a, what do they say, a fly on the wall. I had to figure out a lot of companies. The walls have ears. No, we Yeah, but it's an interesting point because we somehow break the circle here and then we meet in a so-called everyday situation and we can feel something and are disturbed in our usual behavior. And then for me it is a kind of, it's a body, this is what is meant with the bodies also, the different bodies. And it's a quite practical experience how I meet an opportunity of myself, I think.

[54:13]

I mean, when I now take my experience in meeting Roshi, And it's, yeah, what's going on there? And how can I behave? And how do I feel? And my feeling is that I get a quite clear feeling of my social body in this situation, of my things, how I would like to impress or to say something, and then I don't know what to say and how to behave. In one of my groups there was a meeting with Hoshi. Outside the group, in the dining room, somewhere in the hallway. And what happens to me then? My incapability, my difficulties in behavior, And I think we, in this Winter Branches,

[55:25]

Yeah, we have an opportunity to make these experiences also with every one of us, meeting in the kitchen, meeting in the so-called social room. And that's what interests me very much and also how it will develop in our in our body that is present now. What will happen with my body that is talking now? When I realized from Roshi who says that I can bring my breath to my speech, I mean, I can do it right now. Can I do it right now, talking inside my breath? or how do I behave in a discussion group or something like this. So I also think that the opportunity to experience these bodies in concrete between us, also in encounters outside of the discussion rounds, also in the discussion rounds is in the winter branches.

[57:04]

And the recommendation of Roshi, to speak in the breath, to feel in the breath with my body now and to really feel, how the breath speaks, how it allows me to speak, and then also to speak the way the breath allows me to speak. There is often another way of speaking than we normally develop in discussion rooms, and it often occurs here too. And I see the winter twigs as an opportunity to try this out practically. Also das Atmen, diese Körper, diese verschiedenen Körper und unser normales Verhalten in der sozialen Umgebung. And so I don't care what we talk about next year. Oh, that was your point. I'm looking forward to what our bodies will do. All right. Okay. Well, you know...

[58:06]

When I meet you, wherever it is, I don't want you to meet the person you meet here. But I don't want you to not also meet the person you know here. But I also don't want the Pete person you meet here to be completely different from the Pete person you meet in the kitchen. I don't want to. And really, if I was idealistic, I'd say, I only want you to meet me when you meet yourself. And actually, I love meeting you, but I want to avoid meeting you until you meet yourself. I'm patient. It's worth it to wait. Okay, someone else? Oh yeah, Gerhard. I don't know how the others feel, but in these months which will be passing until the next winter burn, I would like to work on corn.

[59:48]

It would be enough time that everyone can work with it and can deal with it. Who would like to have one recommended which fits to our state? Minister. A different one for each of you? In other words, what you're saying is you'd like to have some kind of winter branches program that continues in between. Well, let's call it the root program. Well, that's a good idea. I don't want to do it by internet.

[61:05]

I don't want to do it by email. Now, it doesn't have to come from me. It could come from you guys deciding something. In fact, even if it comes from me, it's good if it also comes from you guys deciding something. I could also say, study certain fascicles of Dogen. And I think that's easier to do on your own than to study a koan. But there are certainly fascicles of Dogen. I mean, Dogen's... I mean, Shogo Kenzo is really a commentary on Collins. Sometimes explicitly and sometimes implicitly.

[62:17]

And certainly, Dogen's writing and the way he writes and thinks would not be possible if Koan teaching hadn't preceded what he does. Yeah. So I might pick, you know, if I'm... I want to hear what you guys say, and you'll have a discussion this afternoon, but if I did participate in picking a fascicle... I could pick a fascicle, which... It's much about a particular koan. And so then you could study that koan as well as the fascicle. Yeah. This would be enlivening two birds with one recommendation. Erhard?

[63:27]

Yes, we discussed, I would say, We were all very impressed by our contributions. I'm quite content with my comments to that. What made us content was the mutual sort of benefiting from each of our statements to that. And every statement will affect that staying in awareness was more pleasant than going to conscious mind.

[64:57]

So the question succeeded that why, if it is a place we want to stay in Awareness Mind, why do we fall out of it again and again? Three points where we asked ourselves these and three points came up, which I remember. One is habit energy, brings us out of awareness. The second is ego in all its varieties. And I remembered one sentence that awareness is behaving like a buffalo. It's very difficult to do something about this behavior. the buffalo ranch at Crestone, he said, you can't really be a cowboy with buffalo, with bison.

[66:31]

Because they're so big and powerful and they can jump over fences as high as this room. So he told us, I think we were together, he said, you can only get a bison to do what it wants to do. So somehow this is A buffaloed awareness. That's another dumb joke. To buffalo somebody means to fool them in English. Oh, because they're not buffaloes anyway.

[67:37]

Buffaloes are in India. Bison are in America. That's good, I think. Thanks. Well, you do bring up an implicit, sometimes explicit, but an implicit fault line. Fault line? Like where earthquakes go? In the development of Buddhism, Mahayana Buddhism. Are you a Bodhisattva or a Buddha? Are you always in Samadhi? Somatic mind or are you in kind of the mind of the weeds?

[68:46]

In other words, do you always stay, let's put it, More generally, do you always stay in awareness or do you sometimes stay in consciousness? Well, part of the problem is, I mean, first of all, one can, with practice, most of the time be in awareness or even when you're in consciousness, awareness is the foundation of consciousness. But there are people who prefer and there are people who emphasize a somatic awareness at all times. There are two problems with that. One problem is you've got to have a lot of people to help you to stay there.

[69:49]

You can't go shopping, you can't almost do anything, you know, just to be in your temple and groove. The other is you have to suppress the integration and development of oneself, one's self-identity. So a Buddha would be, really, what would be meant by a Buddha is someone who had integrated the development of his or her personal history with awareness and with samadhi. And when you think that way about practice, then this early Buddhist idea of several lifetimes starts being attractive.

[70:54]

Because you can be enlightened in this lifetime, but the full resolution of... of all aspects of oneself, one lifetime is a bit short. But Since where everything is an activity, and we're not talking about some arrived at state, the activity of enlightenment or enlightening has a direction in it.

[72:20]

A directionality. And when you're in that direction, that's also enlightened. When you're in that direction. In other words, when you're on the way to Berlin, you're also in Berlin. In other words, if you're on your way to Berlin, you're already in Berlin. It's a major city, world city, but it's one of the new major cities. It doesn't have the history of Paris or London and so forth. So the... Berliners compensate for that by saying everything is the biggest and the best in Berlin. Isn't there some expression like, if Berlin had a mountain, it would be the highest? Okay. Someone else had their hand up.

[73:40]

Actually, it's gone. Well, I think everyone's happy. Um... You know, you are the first readers of any portion of my to-be-published book. I hope so, yeah. Let's say half done. So if any of you have pertinent or possibly useful comments, I'd appreciate it.

[74:48]

And the kind of comments that help me are like, I lost it in this paragraph. the kind of comments that happen are like, I lost it in this paragraph. In this particular paragraph, I couldn't follow it anymore. I lost it in this paragraph. But this wasn't clear and I can't you say more? But if all the comments are what's wrong with it, you get discouraged. If you also say in this paragraph, this sentence or this really caught me and I find I practiced with it or it was interesting.

[75:51]

So I can begin to see where the text works and where it doesn't work so well. And probably the easiest way to do that would be some little short note, or if you want to do it, you know, it's not part of the winter branches. Yeah. Or if you happen to get it on your computer, you could send me a... in this case an email, with a comment, this works, this doesn't. And it is the case that much of what I'm saying has been, how I say it has been developed by trying to find out how I say it over the last years of practicing with you. And I want to say something to that text. It had motivated me highly to work this week with the Eightfold Path.

[77:07]

Where I got insecurities was with the right speech, the right actions, the right consumption of life. It was not clear for me, when I practice with the right speech, When I practice with right speech I have to imagine a situation where I speak because at the moment I'm practicing I don't speak. But you're thinking. Yes. And you can bring your breath into regard. But you don't have... That is what happened. And I noticed I'm thinking, and that's why I think of thinking as speech. Yeah.

[78:34]

And at right livelihood and right action, it was also thinking. I wasn't quite sure then because I had ideas come back what I wanted and would do at my work, for example. Good. Well, I mean... Some aspects, like right conduct and right livelihood, right speech even, you can form the intention, but the intention is carried out in your job and in your daily life and so forth. I think exactly this point would be perhaps, I don't know if you have... Good to make it clear? Yes. This is an intention and not only a thought. Okay. Okay. The only two people who've read it, other than you guys, are Marie-Louise and Christian Dillow, of course, because he translated it.

[80:27]

Marie-Louise had a paragraph that she couldn't find her way through. So that became four or five paragraphs. Christian couldn't understand the quotation I used from Heidegger. So I replaced it with two new quotations from Heidegger. And he missed right effort Because I didn't have right effort in there at all, except in passing. So I had put in a bunch of stuff on right effort. So unless this becomes the whole book, I have to draw some lines somewhere and let people just use this as a starter. In practice.

[81:32]

An appetizer for spicing? Something like that. Vorspeise. Vorspeise, eh? Vorspeise and part of the meal. And that as an appetizer, vorspeise or hors d'oeuvre, as a style of food, so to speak. I have to eat, so I learn a few words. Hors d'oeuvre, yes. Yes, but maybe, and Senia, think about what you said. But yes, I will think about what you said, Ingrid. But we're supposed to stop, guys. Ingrid, you're too long. I would also like to add that we have included Thich Nhat Hanh's text, because in other books he is always referred to as erroneous. But I see these so-called errors also as intermediate steps on our path.

[82:36]

I think our life is not so that we go down the path and in the end Mrs. Holle stands there and shakes our beds. I would say I would appreciate that we had Thich Nhat Hanh's text added to our study possibilities. And although it is sometimes mentioned as faulty something, I still appreciate it because our way, our path, the returning is not in that way that in the end something like we are being, like for Holly, who shakes out the snowflakes from heaven. Really? There's such a person? Oh, yeah. Okay. Sometimes we go into other rooms and we see cobwebs with a wastebasket which we have to empty. Okay. And I would like to thank you for this week.

[83:46]

Many terms and much terminology. So when they slip away, as the grounded basis of my practice always withdraws from myself, and then so I have to go into the untrodden. And for the next year I would wish to work on the sutras. To get a better understanding of that. And Heart Sutra, for example, as the core of wisdom teachings. I would like to know what I am reciting there. And the other sutras I would like to know what I'm reciting every morning. So we're going to put that on the end of a stick, on a string.

[84:53]

And it's going to be about five years from now. Or maybe. Thank you very much. We're done. I'm sorry to not include what you were going to say, Gerhard, but we just have already 15 minutes.

[85:20]

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