Insurpassed, penetrating, and perfect Dhamma, Israeli Maitreya, even in a hundred thousand million Kalpas, having it to see and listen to, to remember and accept I vow to taste the juice of the photographer's words and unsurpassed penetrating and perfect Dhamma is rarely met with even in the hundred thousand million couples having it to see and listen to, to remember and exhale.

[13:15]

I vow to taste the truth of the Satakata's words, an unsurpassed penetrating and perfect dharma is barely met with even in a hundred thousand million kalpas, having it to see and listen to, to remember and accept, I vow to taste the juice of the Tathagata's word. Good morning. Welcome at Green Gulch at this nice summer foggy day as we often have it in the summer here.

[14:19]

Thank you for coming all. Welcome at Zoom. I also want to welcome especially the Stevenson High School, which is with us since a few days here and joining us for the sittings. I want to thank the abbot and Tanto for inviting me. They can't be here today. Tanto, they are participating in one of the 100-year Soto Zen in America events down in LA. And so I want to thank them. I also have a personal anniversary today. It's my 10 year wedding anniversary. So I also want to give special thanks to my wife for bearing with me for 10 years now already.

[15:24]

That's quite an achievement. And so anniversaries, I think, is a great introduction for me because I would like to talk today or explore with you today time. Time. And who would be better than to consult our founder, our founder of Soto Zen, Eihei Dogen, who lived like 1,200 to 1,200, I don't know, 60 or so in Japan. And he was the founder of Soto Zen, and he wrote a famous fascicle, which is called Time Being. And so I will use that fascicle a little bit as a frame of this talk. And at the beginning of the fascicle, he explains himself what he means with time being.

[16:28]

And there he says, Or the time being here means time itself is being, and all being is time. I could say that's essentially what I want to say during this talk. We could just stop here. But I have some more time. I got an amazing clock here from my G-shelf. It shows exactly what time it is right now. And so, I want to go to a later paragraph. And there he says, Do not think that time merely flies away. If time merely flies away, you would be separate from time. The reason you do not clearly understand the time being

[17:35]

is that you think of time only as passing. Do not think that time merely flies away. What do we think of time? I could say like, Yeah, it's now 10.25. And I came in here like maybe 10 minutes ago. And I'll continue maybe for another 30 minutes. And then you can go out and have tea. And tomorrow is a holiday. And all of that. When you hear all of that, when we hear all of that, that sounds... i mean very usual to us maybe not as an introduction for a dharma talk but but um we deal with time in this um yesterday tomorrow next day we deal with it every day and we are very used to it so it's very natural and intuitive and

[19:05]

We don't see, we don't realize how many assumptions are actually behind us when we talk about time, when we live within our concept of time. And so I want to explore a little bit with you the assumptions which we have. And maybe the first one and the biggest one is time exists, like time. past and future? Sure. But of course, anybody here who has experienced past and future in real life? No, of course not. I mean, most of us may be in the movies, but most of us say, of course not, but And then we have lots of arguments, of course, how that would fit and why that would all work.

[20:14]

But you might be surprised to hear, or I was surprised to learn, actually, that many thousand years ago, like in the old Greek already, like Plato, Socrates, Aristoteles, there were discussions about time, and there were some really serious thinkers, as you can imagine, and they concluded. that time does not exist. Time is a made-up thing of human mind. Some of them concluded that. And even further, they say change does not exist. Change is a pure illusion. And so I just want to bring that question in our assumptions. And the further assumption is, of course, what Dogen then brings up, like the second stage, time exists and time flies away.

[21:14]

It flies from the future to the present into the past. Just one direction. And then what comes with that? Like Dogen says, we make time something separate from us. We say time exists, it passes by, and it's separate from us. Like now, I mean, we have a certain time now, 10, 20 something, and we probably have the feeling or I have the assumption like, yeah, it's that time anyway. It's not dependent on if I'm sitting here or not.

[22:16]

It's not really time is there if I'm there, if I'm not there. So that's our standard daily perception of time. And all these perceptions are deeply ingrained in us. People found out there are even different parts of the brain which deal with future assumptions or memories of the past. So it's not surprising that we really live in that world of the concept. Not that we were born with that. I think as babies we didn't have a concept of time. I hear like two to three year old kids, they learn to distinguish between now and not now. And I don't know if you've ever tried to tell a three-year-old or so to say like, oh, be ready in five minutes and see what happens.

[23:25]

And what I learned in this teaching is like, yeah, in five minutes falls in the category of not now. which means it's just as good as never. And then when we grow up, I think six to eight years old, then we learn like, oh, we can deal with past, present, and future. And then we grow up in our cultures. And the cultures have very different conceptualization of time. There are some which are more in time is making circles. And then there are others where time is more moving on in a linear way it's more the christianity type where it's moving into a linear linear way and um this different bringing up in our cultures just affect also our daily view and our daily importance of time and how that goes there are some cultures for example i mean here it's very um normal that for example if i'm late

[24:32]

If I would be late for this time, I would apologize and would feel pretty bad for being late. And then there are cultures where the priority is on bringing together in the meeting, interacting like we plan to. Being late is not a reason to apologize because it's not that important. So just for us to know that the bringing up of our concept of time really forms us how we live in daily life with it and encourages us also to be flexible and tolerant to maybe other peoples of use and picture of time oh yeah i wanted to to make a little test here Because I've read people to just demonstrate how people have different feelings of time.

[25:38]

If you would point out to somebody like, where's the future? Where would you point? Like, I don't show you. Like, just point to where the future is. Okay. Good, good, good. Oh, yeah. So I just tell you because you can't look around. So there are some, maybe the majority, I would say, like pointing to the front, a very common destination for the future. I saw at least one person pointing to the right. That comes often with cultures which write from the left to the right, like from the past to the future. And I saw one person who pointed behind. There are actually cultures who say, like, yeah, the future is behind. That's where we don't see. We see the past. That's where I can look into my past.

[26:41]

But I can't see the future. It creeps up from behind. And then there's, I think, in New Guinea, there's a culture which says the future comes from the top. That's where the stream, the river, flows down towards us. Anyway, I was very excited when I read about this. But now I want to go back to the original question. What is time? What is time and does it exist separate from us? I mentioned Philosopher's Struggles at the Beginning. And just for my personal preference, I want to go a tiny bit into Western science view about that. Please apologize if that doesn't suit you. But just like our or my usual conception of time and our world is based on what Westerners call like

[27:56]

Newton's classical physics. I mean, you might have heard Newton, like this was this big physicist guy in the 1700s or so, who lived there and made up all the classic physical laws, like how the planets move around and how the stone falls when you throw it. So that was a major, it was a major change. And it represents in us actually, in most of, sorry that I say us, in most Yeah, I would still say maybe in most of us, how we see the world, like there's material things out there and they follow the laws and most importantly, like they follow the laws of time. In Newton's worldview, which is still guiding our everyday life. I mean, if you're not in quantum physics, that's a different world. But for our everyday life, we still live in Newton's physics and their time is a real thing. Time is a thing and it's independent and separate from us, just as we like it to be.

[28:59]

And it goes from future in one way to the past. And in addition, there is a now, which is somewhere minor in the middle. And the now is for everybody the same in the universe at the same time. And then 1920s came Einstein and messed it all up. He brought the relativity theory up, and we probably haven't noticed much. I haven't noticed much of going that in my mind. But for you to know, since the relativity theory, which everybody accepts as a reality, everybody, sorry, scientists accept as a reality, it means like there is first Nothing like time separate from anything. Time does not exist on its own. Time with relativity only exists together with space.

[30:02]

It's a fourth dimension. It exists together with space, but the fourth dimension doesn't exist separately, as we might. It's all one clump. And so there's something which he called space-time, the construct, and that includes not only space, we might say, every object. It includes us. So there's no separation. since then anymore on time which you could justify and also or maybe even more important the whole thing between past future and present gets all totally relative it all depends on the standpoint where you are depending on the standpoint some events might be for this standpoint tomorrow for the other one yesterday and for a third one now and the other way around So all of this got completely mixed up. And I want to just quote Einstein himself, saying, the distinction between the past, present, and future is only a stubbornly persistent illusion.

[31:13]

So does time exist or not? At least not in the way we think of. And it seems like somehow, not intentionally, Dogen and Einstein agree that this is not a separate thing from us. But going back, this might be all a nice theory. okay, but what problem is it to have our standard view of time? What's the issue with feeling time passes and time is a separate thingy from us? I mean, that Einstein teaches that, I understand. I mean, he was a scientific nerd, but why does Dogen teach that? I mean, Dogen is, at least for me, one who really is into liberating beings.

[32:29]

So, why does he stress that teaching so much? Do not think that time merely flies away, because then you think time is separate from us. And so... Maybe just an example right now I want to go into. What's the problem right now, seeing time separate from us? I mean, what's that problem? Like, what could my problem be? My problem could be, like, I watch, I look what the time is to see, like, oh, do I have enough time still for the rest of my talk? It's one tiny. You might think, like, oh my God, how long is that going on? Will that ever finish?

[33:33]

Or will there be enough tea left outside when I get there? Or you might think, this is a real waste of time. And I want you to look at that. I mean, these assumptions, what we have, this is maybe like a very benign little thing, but... for us to make all this exemption, like, I want to get out here, or I need some time to rest, or this is really like wasting my time. They come with us, seeing time separate from us, and they only come this way. And so the same you might see, of course, when you explore the bigger challenges of your life, just to look at where your separateness of time comes in there.

[34:42]

And I feel like that is one of the major reasons why Dogen wants us to look at it, to see where... how this separateness of time creates, makes our suffering, how that leads to us longing for the future or hanging into the past and not being right here in our lives. I actually saw a little YouTube video of Krishna Murthy. And interestingly, he was asked about fear. And he said, there are two reasons for fear.

[35:47]

And one is time, our perception of time. I want to bring up, I think at this point, another very famous story. I don't know what the source is of it, but I think in Buddhist circles, it's often quoted. And that is of a monk, I think, getting water in a forest. And then there is a tiger creeping up through the grass. And he notices that. And he, she... runs and she comes to a cliff and then they decide to jump. And just while jumping, they manage to hold on a vine and are hanging on the cliff.

[36:51]

And then looking down, they see another tiger just waiting for, I don't know, breakfast, lunch or dinner. And above, it's like the tiger of the past above and the tiger of the future below. And then, you might know that story, they notice a strawberry just next to them. And so they pick the berry, and plug it into their mouths and enjoy life. I don't think there's anything more reported about this story. But for me, it's like, how do we, how do I become like this monk?

[37:58]

You know, like living in a world where you feel like, oh, they're just waiting for you to gobble you up. One down there, one up there. How in the middle of this crazy world, how can we be ourselves? How can we enjoy life, whatever that is? And I feel like that's what Buddhism wants to teach us. And there are many very good hints given to us to come to this time being, to this moment, to this now. And one is just like as simple as remembering.

[39:00]

Remembering now or remembering our body, remembering our breath. And you can find also some help to break a little bit through the habits of our chopping the time up into past and future. Like there's, for example, the lineage of venerable Tishnatan, who uses a mindfulness bell. I think we used it here in the kitchen also for a while. Just reminds you, oh yeah, yeah, it's a strawberry. And of course,

[40:02]

One of our main practices, Zazen. Zazen is a great field to play, to play, to find ourselves, to find our time being. And it's to, it's to explore to our suffering of feeling separate from time. Maybe to find out also one of the reasons why maybe we as humans are so much into making concepts of time, are so much into chopping it up, is that we have something to hold on to. Because not having anything to hold on to, being in the now, is at least strange. If not, maybe a little bit scary.

[41:08]

Because it's like being in the stream and I'm not in control. I'm not in control of the now. And that's what we are practicing. Maybe I want to briefly come back to Dogen, because he himself, of course, was totally hooked by time. And he reports a story when he was seeing himself as really not realizing time being. And I think it's in the show book Enzo written, where he...

[42:11]

reports a story. He was working in China. He traveled from Japan to China to look for the truth. And he was in a monastery there, and he saw Tenzo, an old head cook. He had already bent back, and he had eyebrows like feathers. And he was working in the heat of very hard. He didn't have a hat on. And so he was sweating. And so Dogen felt compassion with him and went up to him like, oh man, why are you doing this really hard work? He was trying mushrooms on, I think there needs to be a mushroom on every single tile. So it's a lot of work because they ate lots of mushrooms, I heard. And so he said, good old man, why are you doing all this work? Can't you just, at your age, maybe sit zazen or study texts?

[43:18]

Would that not be a much more, much better use of your time? And you could ask other younger monks to do the job for you. And his response was, others are not me. And Dogen was struck by that, but he came back and he said like, yeah, you know, but I really would like you to rest and find some time to take care of yourself. And the old tensor replied, what other time do you want me to wait for? And I think that was quite an imprint for Dogen.

[44:20]

And maybe that was how he came to be writing this time being fascicle, which I can recommend very much and which I want to read now, maybe just another little paragraph, which for me touches very much of what Dogen, wants to transmit. He doesn't get into, oh, do this and this technique, which is helpful. He does it his way by, he's a poet. So he just draws a picture that guides us in his poems. And that's the last thing that I want to read. Dogen says, see each thing in this entire world as a moment of time.

[45:29]

The rat is time. The tiger is time. Sentient beings are time. Buddhas are time. Practice attaining enlightenment. and enter nirvana, is nothing but being, is nothing but time. Reflect now whether any being or any world is left out of the present moment. I want to finish with that, maybe add just one comment of Shunryu Suzuki, our founder here of San Francisco Zen Center.

[46:45]

He says, you may say I must do something this afternoon, but actually there is no this afternoon. At one o'clock you will eat your lunch, to eat your lunch itself. is one o'clock. Thank you very much, Kitchen, for making the food for us. And I think now we can move into question and answer. Is that what we do? Yeah. So if you have any expressions or questions, whatever you like, please. Thank you very much for your talk, Timo. While you were speaking, I remembered a Suzuki Hiroshi story where a student asked him, what do you do with your spare time?

[47:57]

And he didn't know what they were talking about. And then people tried to explain, and then he laughed and laughed and laughed. So I thought that was a great addition to your... Thank you very much. That's wonderful. Yeah, you didn't even get that you could have that concept. Amazing. That's our teacher. you as well for your talk. I have been feeling nostalgia since you began your talk, nostalgia for my children changing, and I wonder if that's not looking to the past and time. I just wonder if there's a good way to

[49:01]

not miss the past so much. Yeah. I can relate to that. I think we just looked yesterday some videos of when my kids were like five years younger and it was so cute and sweet and everybody laughed. And I mean, one good news is like there is no other way that we can be right now being time. that we can be right now here even if we move with our minds into the past or the future we are here so there is no realistic way that we can escape that but somehow that hanging into our concept moves us away from appreciating that that now so um i just feel like to remember that and to be like yeah now i'm I'm really loving these old feelings from the old times.

[50:03]

But that's now. It's not like I'm hanging in the old times. I'm hanging in right now, enjoying the concept of old times, of the future, of planning, whatever. But just to bring that back, and I forget that a lot, that is somehow the mind manages to miss that point that we have these thoughts right now, and they are thoughts. You know, they are, you could say, just thoughts, and they are great, and they are helpful, but just to remember, this is now, and I'm breathing, I'm breathing right now while I enjoy, or laughing, I enjoy looking at these old pictures. Do you want me to point to them? Yes, I'd like you to point to them. Maybe start.

[51:05]

Thank you, Timo, for your talk. I don't totally know what I'm asking, but I feel like I have an addiction to thinking about time and how I perceive it. I'm always thinking about whether time feels fast or slow and what my perception of time is. And it really frustrates me because I'm just always thinking about what time feels like. And I wonder if you have any thoughts on how to sit with that. Yeah. I mean, the first thing which always comes to mind is like, oh, being with it. You know, like you're thinking about time. And some people enjoy thinking about old times. Some people get frustrated about thinking about their time perception. But that's what we are. It's not that we should now, with the teaching of time being, go somewhere else and escape who we are.

[52:13]

No, it's just like bringing us to like, oh, I'm a person who thinks a lot about time and gets frustrated about it. And really like being that person. And maybe that gets some Sometimes funny or it gets sometimes sad, you know, but it's like playing with it. And this is what we have to offer to the universe. You know, I offer to the universe to be a person who is frustrated thinking about time. Isn't that great? Thank you for that. Yeah, we don't change how we are. Changes happen, yes. And you might smile like now about it. And that's just like, we can't say the whole thing of time being for me is like, yeah, no, you don't plan out that it's getting better in the future. It's like, I'm here, I'm nervous, or whatever.

[53:18]

And that's my time being. And that's what I want to make as a gift. Maybe. Yeah. Yeah, please. I can't remember the order. Thank you. I was going to say thank you for your time, but I decided to say thank you for your talk. They say that trauma knows no time. And I wonder with the release of the pain and the hurt. If trauma knows no time, is there a way through our trauma to sort of this enlightened? idea of no time separation yeah i don't want to speak lightly about trauma and i don't have really an expertise about that but what comes up in me like nothing knows time yes trauma doesn't know time but there is nothing knowing time i think the whole part of time for me is like

[54:34]

This is the world of not knowing. Time is the world of entering not knowing. And trauma might be part of that. Is that in any way a satisfying response? It's not an answer, but... Okay, I'm going to throw a curveball here because as far as I understand, there is a linear path that we're on.

[55:36]

We come into the world and we're infants. And then if we're lucky, maybe not so lucky, we live a long life, right? So it doesn't... It's not making sense to me. I understand the concept of living in the present because that's all we have. But I also, in response to trauma, I immediately thought of that line, time heals. And I have found that to be true. So I think time is kind of like the salt and pepper in the kitchen. You know, it's very useful. It has a useful element. So I think you shouldn't be afraid to be very clear that time being is about embracing the moment.

[56:43]

Right? Is it? I mean, you know, please, I'm not the expert. I just like that experience that time gives us, which is over the course of our lives, we actually do get something. We get a little wiser if we don't blow ourselves up. We do seem to learn something. So there is a linear quality to time. Am I on my own here? I understand what you're saying. Do you want me to comment? I think some things are very important, which you said. It's like time can be a great tool. And if it helps us for whatever we want to achieve, use it.

[57:45]

Use it. It's a concept and it's usable and it works great for us. Like if we arrange a meeting and say we meet at 12 o'clock, that might be very helpful to use that concept. Because if we just say, let's meet, we might never meet. But I think we, as most of us human beings, or at least me, are overdoing that. We get totally hooked into the concept. We are not using it as tools to... enjoy life, we get hooked, we get frustrated with time. We think like, oh yeah, I've only so much time left and so I need to use it skillfully and so. And then when we start to believe into these concepts, then we move into a totally different world of issues of suffering. And because I'm

[58:47]

Usually people don't need the teaching of like, oh, time is a great tool. Did you know that? I mean, it's like to say like it's 10 o'clock is a good way. We do that in Sesame Street, maybe for the small kids. But usually for us adults, we are so imprinted in time that we don't need an additional encouragement to please take care of our time. But then to come back on, oh, time was actually a concept which we made up. It doesn't... even maybe exist in real. And when you say like, oh, we were born as babies and we are dying as old people, yes, that's a nice concept. But does that help us right now here to live the lives? And so I think that's what Dogen, does it help the Tenzo who drives his mushrooms to think about, oh, maybe I need some time off. And and rest my feet.

[59:48]

It might be a helpful concept, it might be not. But I think this teaching wants us to be grounded, wants us to learn again, to relearn maybe what we knew as babies, like just to be here and to work on that while Zazen. And yes, not to throw out our helpful concepts, which we can use for doing great things in life, but to remind us also really about life. Thank you very much for your talk. I just wanted to ask, why do you think that Tenzo was frustrated by the recommendation to take some rest? I hope he was not. I hope he was just playing. And it doesn't say in the text he was frustrated.

[60:51]

It does say, I think in the text, that he firmly replied. And maybe he just wanted to imprint that into Dogen so he doesn't forget. rather than just making a slight comment on it. Anyway, that's a positive way of seeing it. But if he got frustrated, I think he would have needed to learn something maybe too. Thank you for your talk. For me, I feel that my small mind can't understand space and time collapsing. But through a flame, I have to sit and experience that there's other dimensions besides the physical, where things might be happening instantaneously and not on a linear. So I think it's hard for my everyday small physical mind to

[61:59]

understand that i'm not separate from time i'm not separate from anything i agree it's hard and it's it's the thing we have small small what is a physical mind but it's not all we have it's not all maybe it's all what we think we have and Big mind, we don't have. We don't get to have. It's just like that's time being. But what I hear and what I need to remind myself again, it's like not, oh, I need to get over small mind. I need to get over this stingy, small-minded timo. to come to realize big mind now it's big mind who realizes and enjoys small stingy timo and that can be realized but it's not that we go there or do it

[63:21]

I have no idea if we still have time. There's some time left. Okay. We have nine more minutes. Wonderful. Useful concept. Hi. Thank you very much for the talk. I wanted to ask you, I think you just answered my question, but I just wanted to ask again, do you think Dogen was pointing to time as a concept? as a point of practice or as a transcendent quality of being? Or none of those? I'm just curious what your perspective is. Thank you. Well, I'm in no way a Dugan scholar. So I don't know. I'm using, yeah. And honestly, I'm using this text as it resonates with me. And so there might be scholars who have a a clear opinion about it.

[64:35]

But when I hear Dogen say, like, time merely flies away, and we see time as separate from us, then, yes, what comes up for me, like, yes, he points to us seeing time as a concept that is separate from us, rather than as we are time. Or time is us. And he turns it, as far as I know Dogen, it turns it over and over again. And as soon as you feel like, oh, yeah, that's Dogen, and he thinks that, he just turns it 180 degree around and says the other thing. Because I feel like one of the main transmissions he wants to give is like not to hold on. It's like not to get attached to it. Not to get attached to this view. Or this view. And sometimes he uses like great quotes from other people where you think like, oh, this is really enlightened.

[65:39]

And then he just turns them 180 degree around to make you see, oh, yeah, it's just like, oh, I was holding on to that. Let's go of that too. Let's get rid of time as concept. Let's get rid of time as no concept. Let's get rid of like, oh, clinging on to no concept. Anyway, that might feel a little bit advanced, maybe too advanced for me, but it's a constant, it's a constant move. Like once you think like, oh, I got realized, oh, please let go of that. Yeah. Maybe, I don't know, were you first at the front? Certainly not. Okay. Thank you so much, Timo, for your wisdom. Something that was coming up for me continually throughout your talk was, oh, but I have to plan.

[66:49]

I have to plan my life. I have to plan all of these things. I have to plan what I'm going to do when I leave Green Gulch. how the world that we live in today demands so much of us and demands us to be planning and thinking about the future. And it's so nice, those moments in Zazen, when I can just kind of let go of that. And I'm feeling very upset at the fact that I have to do anything except for be exactly as I am in any moment. I guess planning isn't being different than I am. That's part of it. But how does one manage or eat the strawberry when you also have to interact with the tiger?

[67:51]

And there's a whole crowd of civilization saying you have to... plan your life and apply for jobs and things like that. Yeah. I would just make up the story that the monk who ate the strawberry did a lot of zazen. It's not something which comes easy to us. And as we, as I try to say, like in our culture and as we grow up and all what we got imprinted, this concept of needing to do something is so ingrained in us. And so that's part of what we are doing here, providing a container, a safe container. Like you said, I can do it. So let's start there. Let's start. Can I find some time, a moment? Maybe not when I am driving the ambulance or whatever, but...

[68:53]

Can I find, can I make some space, can I make a container for me where it is safe for me to let go and then come from there out? All the rest of planning is just another planning. No, I feel like we need to embody it somewhere. And so then it's a good start and maybe a good end. But yeah, it's difficult. And like you say, yeah, we need to do that. And of course, the person who was hanging there on the vines, you could say, needed to take care of their life. And I don't know what happened. Maybe finally he plucked another strawberry for the tiger and he left. I think that's the part of like, that's the scary part. Because it would be not knowing. And do we hand ourselves over to them? And we can do that when we sit.

[69:56]

Was that it? Maybe these two more questions. Thank you. Hello. Thank you for coming to speak to us today. I enjoyed your talk. I have a question on behalf of all of the high schoolers in this room. We're all 11th graders, juniors, technically seniors now since the senior class graduated. And a lot of us are in an interesting position where we're thinking about colleges and futures and all these different things that people sort of tell us are supposed to affect us for the rest of our lives. You know, who do we want to be?

[70:57]

Who do we want to grow up to be? What kind of traditions do we want to have or religions do we want to be a part of? Things like that. And in the midst of planning for the next four years of our life of college or university, there's also this sort of overhanging question of what do we want to do with the rest of our lives? You know, we have a lot of it in front of us, hopefully. And I guess I just wanted to hear your perspective on what sort of advice you would give to young people like us in such a weird moment where we don't have enough perspective to really see what's coming ahead. But we also know that it's going to be unexpected and a little scary. Sorry. Yeah. Yeah. Um. What comes to my mind is taking the time to reflect on what feels important to us.

[72:00]

I think it's a good way of making use of time to think about, like, what do I want to do with this life? It's maybe not so necessarily helpful to answer that question. But to bring up questions, they have an effect. When we ask for the question, when I ask for the question, what do I want to do with the rest of my life? That might sound relatively timely or so, but it has an effect, and I'm not looking necessarily for the response. And what I would feel like, what I would like, also my kids to feel in, not to go so much like, oh, what does everybody want me to do? But to really find space and see, this is an amazing thing, life.

[73:10]

I have no idea what it is. What do I want to do with it? And leave that question a little bit open, give that space. And maybe, Do things out of that question. Apply for the job. Having this question in mind without even answering. That would be what comes up. And not getting lost too much in planning. Of course, it's very, I mean, I can understand. It's very close by, yeah, we need to plan. It has so much effect on our lives, what we start to do now. But it has also so much effect on our life if we can take time and take time, use time and offer it as a gift to others too.

[74:16]

No. So, yeah, I encourage you to take a break sometimes from planning. Take a break from planning and see if something resonates there about how you spend your life. And maybe you won't find out, but maybe you will just live it. I mean, I came here with lots of plants and they were all totally rolled over. And that's what often happens. Thank you for the question. Thank you for coming here and sitting with us every morning. That is amazing. THANK YOU SO MUCH FOR YOUR TALK.

[75:23]

THIS IS MORE COMMENT THAN A QUESTION, BUT IT OCCURS TO ME TO REMIND MYSELF OF WHAT YOU'VE TAUGHT US. NEXT TIME I HAVE LUNCH WITH MY DARMA BUDDY, I'LL SAY, HOW ABOUT WE HAVE LUNCH AT OUR CONSTRUCTED CONCEPT OF 10AM? THANK YOU. Oh, maybe it's time. Oh yeah, it's my turn.

[76:37]

I vow to save them. I vow to save them. Thank you. [...] to save them. Diligence are inexhaustible.

[77:41]

I vow to enter. Dharma gates are boundless. I vow to enter them. Mana's way is unsurpassable. I Beings are numberless. I vow to save them. Delusions are inexhaustible. I vow to save them. Dharma gates are boundless. to them but as the way is unsurpassable i vow to become it

[78:51]

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