with concentration, and are exercises in reading the present as text, and seeing the dimensioned present as a mandala, But they're also kind of stepping stones, a path to what's called simultaneous vision in Buddhism. Simultaneous vision means that there's an integrated vision, so the realm of, say, zazen mind and big mind and small mind you can see simultaneously. Now this might be a little too much for two days.

[01:03]

But if we can get to the point where you can sense and understand how it's possible to see simultaneously in an integrated way, we'll have accomplished quite a lot. One version of it is being open, having a mind that's open to thoughts and perceptions and simultaneously open to the body. And when you can begin to activate this image or mandala of the heart-mind you can enter it at different points.

[02:17]

you can enter another person's territory through sensation and not just through thoughts or the leaves. You can also enter the roots. Your roots are all touching as well as your leaves are touching. Now, this is pretty basic stuff and taken for granted by ordinary people in Asia. Some of it is taken for granted. But anything can be misused, exploited, etc. So all of our cultures have great ideas in them and then we misuse them. But since everything can be used and exploited in a wrong way, everything in our culture can also be used and abused in a wrong way.

[03:46]

Now the last thing I should talk about is what's called Dharani memory. And why we're going to practice chanting this sutra, to some extent, It's thought that chanting something with physical concentration that's not a reading mind produces another level of memory. So to recite something with a physical concentration, which is not the so-called reading mind, creates a state of mind that could be called the Duranic memory. Were you able to translate that?

[05:05]

I folded that one or two more times just to see how you do. Anyway. I'm also just playing because you have to play with these things. It's not real serious. Okay. Now, sometimes you feel suffering. Something disturbs you. And it reaches often into, very commonly, it reaches into kind of reservoirs of suffering in the same territory. You tap kind of past suffering. You tap, like tapping water, you tap past suffering.

[06:07]

And we don't tap past joy so often. But it's there. But we don't know how to tap it or have access to it. Part of this simultaneous vision is the ability to be unblinkingly within suffering and also at the same time to feel joy. Now we put many structures on our consciousness. And why we do that, we could spend a lot of time on why we do that. And some of the structures we place on consciousness are helpful and a lot of them are coercive.

[07:22]

And the structures we put on, one of the main things that we do in putting a structure on consciousness is we define out awareness, which is actually a larger territory of existence than consciousness. And one aspect of the fact that we are now piling up structures in our consciousness is that we are now limiting this attention, in this sense maybe even limiting it, which is bigger than our existence. And one of the main ways the structures of consciousness lessen our ability to tap joy is that we think everything has to have a meaning or a reason or a cause.

[08:23]

And suffering is in the realm of reasons, cause and so forth. True joy is not in the realm of cause, it's spontaneous. So it's stored differently. And when you feel joy, you think, there's no reason for this. There's no, I mean, what's the meaning of this? And so you put it down, you know, with the structure of your consciousness. Now it would be great to loosen those up this weekend. And one of the ways to do that is to recognize that karmic memory is the contents of experiences. And Dharani memory is the states of mind of previous events or events in your life.

[09:50]

It's the memory of states of mind. And those states of mind also appear in your body as sensations or little aches. And the jewel in the Buddha's statue is the Buddha's hand. represents the reproducible states of mind, the little aches of a reproducible state of mind.

[10:57]

So one of the, we could say, when you can read the text of your own body, When memory as states of mind is enfolded in the present moment, there's an advantage to being older, and we call that wisdom. But if you can't, in the sense I'm talking about, read your text of your experience, you're just older. You might look wiser, but probably... So, dhāranic memory is one of the gates of dhāranic memory is considered to be the state of mind that's produced through concentration and chanting.

[12:22]

So it's only one of the entries to Dharani memory or memory as mandalas Now one sense of this again is when you receive a teaching that you don't fully understand but you can have the physical sensation of it you can store that memory until it unfolds And then you come to understand the teaching. So we could say that karmic memory tends to be infectious or infected.

[13:26]

It infects the other things it touches. Dharani memory, which is a special memory created through practice, is fertile memory. And it's meant to create the fertility of your experience, the fertility of the present. So that when you hear a teaching, you don't understand it, but it has a fertility that works in you that you can keep in your body, even though you don't understand it.

[14:29]

And that's called a dharanic memory. So to live in your body-mind mandala, to live in your heart-mind mandala as an image that you can feel around you, is to inhabit the territory of your physical and mental existence. Okay, that's enough, right? That's the best I can do tonight. That's the best I can do tonight. So tomorrow, when there's more time, we can take little parts of this and unpack it.

[15:33]

And we can unpack it pretty much the way you want to. Because all these experiences, everything I'm talking about is already in you But it's scattered in you. You don't know how to access it usually. And if you may, if any of you are familiar with Buddhist texts, the basic style of teaching is the dialogue. A dialectic. And that's because we unpack things better together than by ourselves. And that's why I like to work with Ulrike. And with the Bernese and with many of you I've seen before.

[16:58]

And my good friend Bill in the back. And my new friend sitting beside Bill. Okay, and Sung, looking forward to having a good time with you guys, whoever comes tomorrow. What time do we start? How long? Does it take anybody as much as an hour to get here? Do you like getting up at seven? So why don't we start at 9.30? Is that all right? Okay. And if you really understand the idea of teachings, we could start at 11.45. Because all I'd have to do is give you the physical sensation and then it's just a matter of hanging in there with it.

[18:14]

Okay, thank you very much. Thank you. You're welcome.

[18:25]

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