Perhaps some of you wonder why I come in after you've been sitting for a while. But I just found out that two hours was not enough for lunch. Because you only started sitting 15 minutes ago. Okay, so... Um... Oh. You know, it's necessary, it's almost completely necessary if I'm going to speak with you, that you sit first. If you don't, it might be interesting, but you probably mostly think you understand.

[01:05]

Well, anyway, that's not all bad. Yeah. But still, why don't I come and sit with you then? Because if I sit with you, If I'm sitting here with you, we're sitting too much in the same mind. Then I don't find it so easy to speak with you. I want you to be in your gathered together mind. If I'm here, there's too much similarity.

[02:09]

I want some difference. Now if you believe that, you are actually challenging the ordinary physicalist theory of the contemporary world. What's called something like a causal closure. It's closed. There's a word for closed in German isn't it? Which means that only physical There's only physical causes in the world.

[03:28]

And I mean, this goes against our common experience. Because what I am saying is, if I'm here, my mind becomes a causal factor in your mind. If I'm not here, then each of your minds become a causal factor in each other's mind, but I'm not part of that so much. And if I am not here, then of course every spirit will be a cause for your spirit. But if I am not here, I am not very involved in this process. I feel that even walking here I feel you've already started sitting.

[04:34]

Maybe I needed to come at the last minute because you weren't really started yet. Now what I just said to really accept that Is it the center of bodhisattva practice? Because or it is? To accept what I just said is at the center of bodhisattva practice. Which is that our minds have a big influence on each other, not just a peripheral influence. In some contemporary science magazine, there's a very physicalist theory of child rearing.

[05:37]

Physicalist theory of child rearing. Physicalist? The theory of child raising. It says something like, you liberal parents may think that if you put mobiles above your baby's crib and play Mozart, you're going to make the baby more intelligent. Well, maybe Bach would be better than Mozart. I'm just kidding. The article takes the view that it's all in the genes. It's just nuts.

[06:50]

Of course, how you relate to your child develops your child. If you're in love with your child, your child will learn love. Okay. The central act of compassion is to bow. And the central act of compassion is to bow. Now you all may even get a little annoyed with me. Every time I walk by you, I bow.

[07:51]

You can hardly get across the room. But my practice is I always bow to everyone. No, I may not show it, I may repress it. It's a held back bow. Okay, why do I always bow? Well, it's, yeah, it's Yeah, it's a habit you learn in monastic life. But what's that about? Now, I don't mean to bore you, those of you who know bowing very well.

[09:05]

But let me go through the bow again, just for the heck of it. Okay, you meet somebody. Generally, when you meet somebody and bow, you actually stop, physically. So, if I'm walking past someone, and I'm here, right? And I bow, What does my bow consist of? Well, I have to bring my hands up. I have to bring my hands together. The custom, at least, I don't have to, the custom is to bring my hands together.

[10:08]

And that's like the difference of, again, of course, doing things with two hands instead of one. I bring my hands together. And generally you actually bring your hands together down here. And you pull them up through the body. That actually assumes your body is bigger than your physical body. Like the body when somebody looks at you from a doorway or when you can feel it, you turn around and they look. The contemporary worldview which has more adherence than any religion has ever had.

[11:16]

adherence, people who stick to it and believe it. And it's a formal view, cross-cultural view, almost cross, entirely international view. Officially, it denies that I can feel someone looking at me. There's some people actually researching this to see if it's possible to find, to prove it. Yeah. There's a neurobiologist I know. A woman who's studying the behavior of chimpanzees.

[12:35]

And when I saw her last, she was going to a meeting in the United States somewhere with 50,000 other neurobiologists. They weren't all at the meeting, but it's a society with 50,000 members. And there are other societies she belongs to of interrelated fields which have equal numbers of numbers. Do you know how many researchers there are in the world who are seriously researching things about the ability to feel that? 10, maybe 25. I mean, that's an incredible fact, I think. Because most of us know that something like that is possible. Don't pick your nose in a car and think you're invisible.

[14:04]

Oh, look at me. So I'm bringing this larger body together in my hands. And then bringing it up through this wider backbone. And then I bring it up through this wider backbone. And I bring it up to here. And then up into shared space. Shared space. And I'm stopped. Then I bow to the other person. which in a sense is transferring this mind and receiving the other person's mind.

[15:22]

And when I bring my hands up through here, I'm sorry to talk about this, Although it's obvious. Of course, the hands are coming up through the chakras. I think everyone who has a mental understanding of the chakras doesn't understand the chakras. If you don't get it through discovering it physically first, before you mentally know about it, you'll never really understand it.

[16:23]

Almost never. You approach, you may approach, but it doesn't fully blossom. I'm using the chakras as a kind of somewhat superficial, altered example. Because there are many, many things we have In yogic practice, you have to discover only through experience.

[17:24]

Way prior to naming. Okay. And when I stop here? Yeah, well, that's, yeah, we can... Everyone knows that. Your heart's there, heart-mind is there, chakra is there. That's very much inside your own interiority. And some traditions bow from there. Our tradition lifts it up into a more public space. And then bows. Okay. No, I say that's the primary, most fundamental act of compassion.

[18:37]

And I'm so used to doing it. Doing it even if... Doing it inside myself at least. And if I had the slightest excuse to do it, I do it externally. What does that assume? It assumes that mentation Mentation, mental activity. Almost always rushes by that which is nearest. Rushes by experience. If I want this bow, this pause, to be actual experience, I need to enact it.

[20:01]

I need to give it a physical expression. But it's not entirely an external thing. So I can make it. give it a physical expression even without lifting my hands. Now this is, even if I say, why do I keep bowing to you? I could say, you know, because I want to feel your chakras. But that sounds sort of dirty. Come up to my place and let me feel your chakras.

[21:28]

Joseph, yeah, yeah. So it's kind of like outside how we're supposed to relate to each other. Our culture thinks that there is a sexual danger in physicality. So in each society you have to follow the rules of society.

[22:34]

But not completely, maybe. Imagine if this friend of yours when he and she met this homeless family or these homeless people, basic reaction was to bow to them. either outside or inside, to just stop and bow to them inside. If that was their bodhisattva habit, they probably wouldn't have a dish thrown at them.

[23:46]

It's a certain pace. I'm using the word pace. It's hard to translate into German, so I'm saying recently pace pulse. A certain pace pulse. When you stop with another person, for this kind of moment in which there's a feeling of a bow. Now, I like to walk along the street in cities Yeah, I'm basically a flaneur. One who loves to swim in the field of strangers. You have this word in German, don't you? Flaneur? And it's interesting, if you find the right pace pulse, there's a particular, let's put it this way, not right, there's a particular pace pulse in which most of the people on the street will smile at you.

[25:25]

It's an interesting sort of thing. Sometimes you walk down the street in a way that everybody feels a little aggressive towards you. And you think, boy, the world's full of irritated people. Why do I meet so many irritated people? Someone else will say, geez, I walked down the street, it's a street of smiles. It's true. You can find a certain way in which every third or fourth person just for some reason smiles at you. And I like to especially practice this or notice this in Germany. Because one of the things that characterizes German public society Everyone respects each other's space.

[26:47]

It's good. And there's a withheld connectedness. So you really have to fine tune yourself to that smile area before you get many smiles. Ja, bevor ihr angelächelt werdet. It makes me secretly or even explicitly love German people. Und im Geheimen muss ich dann sagen, ich liebe diese Deutschen. Because more than most people, mehr als alle anderen Deutschen,

[27:48]

There's a willingness to smile hidden under that surface. In some countries, they all smile at you, even if you're an asshole. But you can get too sensitive. Also walking down the street, you're walking through a minefield of farts. Four of the people and the 30 people in front of you have just farted. And you walk through this one and then you walk through that one. You go into elevators and you can smell the mood of the person who was just in the elevator.

[28:52]

But so there's reasons we kind of turn down our senses. We are not as sensitive as dogs are in smelling. But we can definitely smell people's states of mind and things like that. we can, it's been pretty much shown, we can smell whether a person has genes similar to our parents. But the world of smelling the mind, is this what you came here to hear?

[29:54]

The world of smelling the mind often tells, is a different world than people are presenting verbally and mentally. And we really want a civilization based on one message. One world view. But one of the things if you're going to practice, you have to get used to finding yourself in a world which constantly, in multiple ways, contradicts itself. Okay. So maybe we can understand how the bow is the essential compassionate act.

[31:38]

Recently I talked about Samantabhadra. There are three main bodhisattvas in Zen practice. Manjushri, Havlokiteshvara and Samantabhadra. One of the vows of Samantabhadra is to bow to all the Buddhas. This bow as I'm speaking about it is this kind of The vow, as I'm speaking about it, is rooted in the feeling that all vows to each person are also to the Buddha.

[32:47]

All right, so I think I ought to give you a kind of entry now. You have no idea what time it is, but it seems to be 20 to some hour, perhaps four o'clock. Okay, 20 to four, we started around 3.30, so maybe we should have a break pretty soon. Mm-hmm, did I hear, mm-hmm. Oh, we're ready for a pause, huh? Two votes in the front here. Maybe I should wait till after the break for giving you an entry. Maybe you'd like an exit at once, huh? It just happened. It just happened. It was really raining at the beginning of lunch, wasn't it?

[34:22]

It was lovely. Cars were throwing more water than the sky was. Okay, let's have a break. So let me try to give you the, what I could call the entry of the five dharmas.

[35:48]

So let me give you a little background. As you know, the assumption of Buddhism is that everything changes. Now you want to, if you really want to practice and discover practice in your own experience, You have to enter into your own experience. And test this assumption or teaching that everything changes.

[36:50]

Okay. The pillar you're in front of and happily not leaning on. What if I gave the seminar? Let's say, what should we talk about today? Doesn't seem to change too much. Yeah, but we can know it's changing. It's just slow. But in our own experience, what does it mean to say everything's changing? How can we enter that changing?

[37:57]

The primary way to enter that changing is to see everything as momentary appearance. That goes against our tendency To want things to be permanent. And to want ourselves to be permanent. And we know we're not permanent, at least most of us know that.

[39:04]

At least we think we know that. But we prefer to notice the permanent aspects of the world and ourselves. Practice means to really... dramatically or radically or thoroughly enter into impermanence. As I say, to break the habit of permanence. To really experience that everything's changing. At first that may be somewhat hard to do.

[40:06]

Because we have the habit of permanence. So we have to kind of free ourselves from the habit of permanence. So the practice of seeing things as an appearance. So I notice, I'm sorry, a way to go through this again for some of you. But we need some territory that we can get the feeling of this first.

[41:08]

So if I close my eyes, And open them. It's clear you've appeared. I close them. And you appear again. I can really feel your appearance. And even during the moments I have my eyes closed there's a little different shared space. Some of you have changed your heads slightly so the space between you and the other persons has changed and so forth.

[42:10]

So I can notice change more easily if I interrupt appearance. Can you say this again? I can notice change more easily if I can interrupt appearance. But even if I keep my eyes open, Actually, there's a continuous reappearance. There's a certain pulse even to that continuous reappearance. And your practice of mindfulness has to be fairly mature to notice the pulse of appearance. Because the habit of permanence mostly makes us see it as if it was kind of photographed.

[43:33]

Okay, so developing the habit of appearance. We could call it a Dharma habit. Or a wisdom habit. Yeah, because You really have to penetrate our habitual landscape. And transform it with new habits, wisdom habits. Now you can do it sometimes with drugs or sleeplessness or something. Or extraordinary situations. Dangerous situations. Or bad news that you're mortally ill or something like that.

[44:57]

But to just penetrate it from the intention of wisdom needs the force of compassion, I think, to do it. You see the world. And you know the world, yeah, could be slightly improved at least. And you know you could slightly improve. But you also know that If you can't do it, no one else can do it. A kind of basic assumption of compassion. A basic assumption of compassion, of the practice of compassion.

[46:38]

eine Art Grundlage oder Voraussetzung für die Praxis von Mitgefühl, ist die, dass wenn ihr es tun könnt, dann können andere es auch tun. Und wenn ihr es nicht tun könnt, dann könnte das bedeuten, dass es für andere schwieriger ist. I would like to see the world slightly improved. That would be welcomed by people I know. But I know I need help, so I'm trying to talk all of you into helping me. So, again, how do we enter into these teachings? How do we enter into our own experience? Not with theories, But if there's theories, we derive them from our experience.

[48:03]

So I would try to give you a craft of practice. It's not so much a theory. But a craft which will allow you to see your own experience. And perhaps will allow you to see your own mind. Okay. So one of these teachings is called the five dharmas. Oh, many of you know this, few of you, some of you know this already. But I'm always finding it anew.

[49:03]

Let's see if we can find it anew again. That's how we start. Now something will appear. My mind is too slow. I can't spell. If it's too fast, I can't spell either. I like to go really slowly though. So when I get in the middle of a word and I say, where are these letters?

[50:06]

So appearance, things appear. Yeah, and this assumes you've practiced enough so that you really feel things appearing. Activating the mind. Producing a flower mind. activating the senses, producing the Sangha mind when I look at all of them. It's a little different feeling to flower mind and olive mind.

[51:12]

And the second of five dharmas is naming. As Gruner pointed out to us last night. Volker. And we have to notice this habit of naming. And the next one is discrimination. What's discrimination? So I name something, flowers.

[52:30]

And then I discriminate about them. They're beautiful. I like these flowers better than those flowers. Like that, that's discrimination. So as soon as we name something, almost immediately there's discrimination. No, I said yes last night or something or other, that I didn't like observing without thinking. Because observing is real close to discriminating. It's not exactly the same as thinking about something.

[53:47]

But it's on the same page. It's textually and tactilely very similar. So noticing is a little more And not on the same page. Okay. Yeah? If I say apples? Pears. I don't mean pears. Oh, yeah. If you just say apple... it's name. If you think, oh, it's not a pear, then you start discriminating. Now you can call it a discrimination to say apple.

[54:48]

Just because I talk to different foods and I say, oh, there are apples and pears and That's just me. This is a practice, it's not a philosophy. If you try to kind of like, you can get really philosophically mixed up. Keep it as a craft. Okay, so let's call this actually right discrimination. And let's call the last one such-and-such.

[55:55]

Okay. This is usually called right knowledge or wisdom or something. But it's another kind of instrument. It's really actually We could call it right discrimination. Where would be analysis on this? Analysis? Well, analysis can be either place here. Now, this is not, again, This is just meant to help you notice your experience. It's not teaching meant to cover the whole world. Just, okay, you notice things appear. And then you notice you name it.

[57:06]

Can you hold back naming? Appearance is prior to naming. Or at least it is. The world has to be there before you think about it. I don't know if that's fundamentally true but let's call it true. But actually we often look around to name before things appear. But in reality we also look We've got a whole bunch of names and then we look for something to appear into those boxes.

[58:17]

You can watch yourself do it. You're walking along the road and you want to start naming something. But we're trying to develop the habit of at least naming occurs after appearance. We're not... naming, looking for an appearance. Okay, so you're getting in the habit of appearance. Notice the appearance. And then you notice that you almost immediately start to name.

[59:27]

Now if you want to see your experience, you somehow have to pull the naming habit away from appearance. If you get so you can do that all the time, you've accomplished a great deal. We could stop right now. I'll come back next year. Tell me how successful you were. And you can say to me, what's your name again? Yes. I would think, this is one clever fellow. So then we find ourselves very quickly into naming. May I ask a question?

[60:38]

Why not? Naming. What's actually naming? It sounds like making words inside for things which appear. But I feel actually there is something between appearance and naming. It's like we have a kind of physical knowledge or a kind of pre-naming categories we think. That's naming. That's naming. It's not, that's what I wanted to ask. It's not like real, like making a word. No, no. It's those categories which appear. Can you say this in German? Deutsch, bitte. Ja, so meine Frage war, was das Benennen eigentlich ist, wenn man... At first you would think that it means we see something or we perceive something and then make words for it in us. But I had the feeling that I don't always do that. And yet there is something like naming. There is something for me that appears in categories that don't have to be named at all.

[61:39]

I don't have to have any other dialogue or words. And yet something happens that appears and becomes categorized. Okay. No. I like guys on the left better than guys on the right. Oh, yeah, good. I'm testing your Bodhisattva spirit. Yeah, this is a pedagogy, again, not a phenomenology. It's not a phenomenology, it's a pedagogy. Now, what we're trying to do is to enter the phenomenology of our experience. And then from that we might develop a pedagogy.

[62:47]

Or if you come across a teaching you have to look behind the pedagogy of it to the phenomenology of it. So, You were speaking about the phenomenology of it, not the pedagogy of it. The pedagogy is just to make it simple so we can notice the categories. It's like sit down at the piano. Put your hands on the keys. Exactly what's going on is much more complicated than that. Okay, yes, now on the right.

[63:51]

You talked about appearance. That's the first thing. Is that the beginner's mind? It could be. I mean, the status of the beginner's mind. Yeah, it could be. Yeah, I like that. Ah, thank you. Well, it's not a Dutch sound. Is this bitter? Beginner's mind is only English. English, okay, all right. Yeah. What is with thoughts? Thoughts can appear. Mm-hmm. You had an example, flowers or apples, so what's the source? Is it the same process? Thoughts, naming is a thought, discriminating is thinking. Let me just, can you say this in German first, please? Okay. So can you say this exactly?

[64:59]

Okay. Well, let's get into this as a craft before we ask too many questions about it. Okay, let's just practice the five. I close my eyes. I open them and you appear. Something appears. Do I name it or not? Do I notice that which can be named? Actually, my habit is to... Oh, gosh. Oh... These things are so simple, but they're so intertwined with other things.

[66:02]

So I've given you an example of a little practice of looking at a tree. Look at the particularity of a tree. Take a particular leaf, say. And you just look at it. And then you shift to looking at the whole tree at once. You almost have to make your eyes soft, so they're soft behind your eyes. And you can sort of feel the whole of the tree. You can feel the stillness of the tree.

[67:17]

In the movement of the tree, you feel the stillness of the tree. Like when you look at a wave in the ocean, you can see the stillness of the wave. Because what's the shape of a wave? The shape of a wave is its effort to return to stillness. The whole wave is trying to get back to stillness. So the very curve of it is saying, I want to get back to mom.

[68:17]

Or back to, yeah, mama. Back to stillness. So a tree, even thrashing around a tree, you can see it's stillness. It's very similar to in each person you see their Buddha nature. But that's not something you can name. And partly the ability to know what can be named, nor to know what's not in any category, becomes much clearer when you break the habit of naming. But you can also name as a way of stopping discrimination.

[69:31]

Because names, if it's just a name, it's not a word. I could name these flowers . that remains a name. What have I said to you guys? Tomorrow, could you change the power of hope? No, no, no. Just a name, it's not a word. If I say change the flowers, I'm sorry I'm a little kooky, but I tried to teach, not knowing any German, I tried to teach my little daughter German.

[70:53]

names that are never going to be words. For the certain categories, I will say something to her like... She imitates me. But now she's mixing up German and English. She's giving him two or three syllable words. But she still has the purpose for one syllable. So, So she prefers poon to loffel.

[72:14]

And here to Sophie. So sometimes she says something practically like here is here. Here, Sophia is here. Sophia is here. Very feminine. So naming when it's not a word stops discrimination. So if I just look at each of you and I just say your name Tobias Mark. Tobias, Martin. Nicole. And I don't think about you at all, just Mark. And I don't think about you at all, just Mark.

[73:16]

And I don't think about you at all, just Mark. And I don't think about you at all, just Mark. And I don't think about you at all, just Mark. That's about where Sophia's at right now. Most of these names have not become words. So they don't go into sentence structures. You need sentence structure to create past and future. And the nature of consciousness is rooted in the past and future sometimes. So I would say, technically speaking, Sophia is aware, but not conscious. And it's called the amnesia of childhood. If I died now, and I had millions of interactions with this baby, if I died now, when she was 15, she would not remember.

[74:39]

If you would die now, she's 15, people would say, what was your father like? I don't remember him at all. If she had two or three faint memories, that would be a lot. What? Because she's not conscious. She's aware. But she hasn't created the frame of her consciousness which allows memories to appear in her life. So you can use naming to stop, naming which is not words, to stop the generation of production of consciousness. Now there's lots of reasons for doing this.

[75:59]

And none of them have to do with consciousness is bad or something. Consciousness is extremely useful. Most of you would be unemployed without it. But it's still, I would say, in the point of view of wisdom, not where you want your consciousness. fundamental world to be rooted. But what is our fundamental world or our fundamental mind?

[77:00]

This is a practice, very simple practice. You just have to do it. allows us to begin the study, the observation, but noticing mind itself. Okay. Now, but usually naming is a word, and words go into discrimination. And discrimination as teaching here means all thinking about.

[78:02]

This is where consciousness begins. And someone like Yuan Wu says generate the mind where there is no before and after. No here and there. Can you imagine that? Yuan Wu who is the compiler of the Blue Cliff Records Yuan Wu has this And if there's anything called Zen Buddhism, he is one of five or six people who created what we call Zen Buddhism.

[79:03]

So what's he talking about? If you're here to have some kind of interest in Zen Buddhism or Zen practice and he says everything in practice basically depends on realized practice depends on generating a mind in which there's no before and after. No here and there. Now can you imagine such a mind? Out our usual boundaries. Ohne unsere normalen Begrenzungen.

[80:27]

Und das ist grundsätzlich das, was die Lehre von Form ist Leerheit und Leerheit ist Form bedeutet. Um die Struktur herumsehen zu können. To see the space in which the structure is created. As an architect might be able to look at a vacant lot and imagine a house in it. Or an architect might be able to look at a house and see a vacant lot. So we look at a person, the Bodhisattva looks at a person and sees a vacant what? Or sees emptiness in which this person just appeared. So the idea of appearance itself the idea of appearance itself is based on emptiness.

[81:41]

Is based on awakening the mind which sees past structure. Basiert darauf den And the most, what's the most fundamental structure? Front, back. Left, right. Left, right. I know my left hand has a mole on it right there. As a kid, that's how I could figure out my left side. It's getting fainter as I get older. What's left? What's right?

[82:42]

Dogen says that the moment of sitting, examine the mind of sitting. Is it vertical or horizontal? Is it a leaping acrobat? Is it a darting fish? So, before and after, a few minutes ago on here, A few minutes from now I'll be here.

[83:44]

The Diamond Sutra says no idea of a lifespan. Age disappears. I'm old, young, going to live. I don't know what I'm going to live with. I don't even know what living is. What's my experience when I take away any ideas of what living is? How do I even stand up straight? Because even our posture is involved with certain ideas of how we are in the world, particularly our public posture. And as I began to enter this mind with no before and after, and no up or down,

[84:46]

I remember sometimes feeling a little crazy. I don't know if I should tell you these strange stories. They're not really so strange. But I'd be in a department store or a book store or an apothecary or something. And there'd be a woman standing in front of me telling me about a brush or toothpaste. And I would feel like I was standing like this. And I would think, am I really standing like this? How do I tell if I'm standing like this or not? What is she going to think?

[86:04]

What is up and down anyway? I've got to talk to her about this brush. Well, I'll go back to my usual consciousness. Oh, now I know whether I'm up or down. Because I actually got so I would go through periods of being like another and whether there's no up or down or up or left. It means you have to come into another kind of mind and consciousness in which you feel the world differently. Anyone know what time it is?

[87:14]

It's five. Five? Yes. After my work. Okay, but I know it's only hours. Okay. Just bring a little consciousness back here. Usually on Saturday afternoon I like to do small groups. Because I like you to talk with each other, especially in German. And now it looks like I'm walking around like I'm expecting a baby.

[88:14]

Anyone want a cigar? It's a hook I know. But maybe we're such a small group anyway, we consider this our small group. When I go to Hanover, we've got 90 people. There'd be too many to have a small group. There's 70. Okay. And if I was going to do small groups, I might ask you to tell me what mind is for. And you can start with what two little kids, what a group of little kids said it's for.

[89:24]

They were asked, what is mind for? And most of them said, you know, And most of you say, and you know it, we know what the mind is for. To keep secrets. But does the mind keep secrets? Second part of my question. Looks like we won't have time for small groups. So we'll continue with this to get this. Can I ask a question? Sure. Yeah. What I miss, what the practicing is bad, is the ability of mind to store information. Is there just no storage, or is this an illusion?

[90:26]

For example, when I look at the flower and close my eyes, I know somehow still my mind knows the flowers are still there. So this knowing. Kind of hinders the freshness of appearance when I open my eyes again. So what is this possibility or ability to store the information in this mind you are talking about? This is just not there. Is it an illusion or what is it? I mean, I have to deal with it. I know it's there. Deutsch, bitte. What I miss about this flower exhibition is the ability to store information. When we look at the flowers and we see the flower bouquet and we close our eyes and we know that because it is stored, the flowers are there and we open our eyes again, And the knowledge that comes out of it somehow prevents this surprise, or the freshness, or the phenomenon, wow, flowers.

[91:40]

The knowledge that comes out of it is still there. What is this saved information? Because I know, by the way, that this is an illusion, but still something is somehow stored there. Yeah, that's a very good question. And observation. And of course, it pertains to this, the phenomenology of this. It pertains, it relates to. But it doesn't really affect the teaching. If you practice this as a teaching, then you begin to find your relationship to memory is different. And at some point you come into a mind which is always surprised.

[92:59]

Where you take the cloak of habit off of uniqueness. And you really do find at each moment everything unique. Because it is unique. The dual nature of things is that everything has a momentary appearance that's absolutely unique. Look at a tree blowing in the wind. and the shadows of that tree at each moment and I think Vasubandhu says it's a moment is something like somewhere between two and three milliseconds and Vasubandhu says every moment is between two and three milliseconds long

[94:31]

At that level of perception, everything is unique. But there's also the experience of duration. Of patterns that connect. And the patterns which are an extension of the tree. Maybe I'm going into a little too much detail here. But patterns that are realized or noticed through inference, you infer.

[95:11]

@Transcribed_UNK
@Text_v005
@Score_63.35