Good afternoon. This morning, I think I was talking on the last paragraph on page three. So I continue from there. Yesterday was page three. I don't think we are wasting time. but we need such an explanation and discussion to make sure we share the same understanding. But we need to be a little inhaling.

[01:00]

But still, we need a lot of explanation. I think Dogen Zenji requests his leaders So I think expect the leaders already know those things. But unfortunately, we don't. So we have to check what he's talking. He quote many things without saying, I quote them there. And here he, using the expressions, appeared in different sutras and the liturgies.

[02:09]

It's really the last line of page three. Food arising and ceasing is those who can attain deliverance through this body. It is manifesting this body. It is preaching the Dharma of them. It is the first line cannot be gone. It is, you've got my now. It is, you've got my once. Or it is, who is arising and ceasing? I think you know the first part, those thinking about deliverance through this body, manifesting this body, reaching the time of death, is from the Lotus Sutra, the chapter of the Agaropiteshvara, or Kami no Nibyo.

[03:30]

If you, when you read Kanon-gyo, the 25th chapter of the Lotus Sutra, you, probably you remember the lecture of almost same sentences for 43 times. I just introduced only the beginning. Let's start. This chapter, the Lotus Sutra, is a discussion with this Bodhisattva, whose name was Infinite Thought. Infinite Thought. interesting name, or Mujin-ni-bosatsu. So this person, Mujin-ni-bosatsu, or the bodhisattva infinite thought, asked to the Buddha, World Honored One, how is it that the bodhisattva, the ruler of the planes of the world,

[04:45]

This regard of the rise of the world is Kanzerongosu, or adaptation. Wanders in the Sahara, Wanders is a translation of U.K. I'm not sure if Wanders conveys the same meaning of U.K. Both you and the cave means to pray, to have joy, to have fun. And this you also means to go, to walk around, to go somewhere. But this cave means to have fun. My translation was something like disposable self in GGS1.

[05:53]

So how voice software is playing, walking around in Sahara 1, a world of suffering, a world of patience. Then, how does he, Avalokiteshvara, preach the law, expound the Dharma, to the living beings, to all living beings in this second world? Sattva is a character of his tactfulness. Tactfulness is a kind of skillful mind, Avalokiteshvara view. when he woke up to work with people in his second world. Then the Buddha replied to the Bodhisattva, and he started this repetition.

[06:58]

Good son, if the living or living beings in any realm any reality of the three worlds must be saved. I don't know if it's saved, but we usually want to save the four realms. This means to help other beings to cross over this realm between samsara and nirvana. So if the living in any realm must be saved in the body of a Buddha, the bodhisattva, regarder of the Christ of the world, Kanzen Nosatsu, appears as a Buddha and prays to them the Lord, Gathana. And to those who must be saved in the body of a Pratyekabuddha,

[08:03]

Avalokiteshvara appears as a practical and preached by expound very much. And it is 33 times. That means Avalokiteshvara manifests in 33 different occurrences. And this thought is encountered in Nagma. This means infinite numbers, infinite ways. That is the origin of this expression. But if we only leave this broken circle, we don't understand why Dorian Welch quote this, or use this expression in here. So there's something missing.

[09:07]

And I think last year at San Shinji, during Genzoe, we studied Shobo Genzo, Zenki, and Shoji. They give total function. It shows it right on this. But these two, the chapter of Shogu Genzo is based on one Koan story. Not this, like, arrival or take. This has something to do with what he's writing here. I think you may know or already know this story. It's a very, very long story. This story is about one of the Chinese Zen masters, Dōgō Senchi.

[10:15]

Or Dāo Wū. Yuan Chi. And he decided to Zen Gen. Chu Ko. And Dōgo Enshi was a teacher of Sekishō, the person I mentioned yesterday. Sekisho, when he was asked, you know, question, what is it like when arising and vanishing doesn't cease, doesn't stop, what is it? Then Sekisho said, just be just a big tree. And so that was with Zen Master. And probably yesterday I said Dogo was the Dargah brothers of Ungang.

[11:23]

Don't you? And Ungang was Pozans. One of them, how can I say? not important, but interesting thing is to study Dogen, we have to study all of these teachers' sayings. And we gradually see the connection of those ancestors and relatives of our Dharma lineage. And we gradually understand, you know, what Dogen's teaching, where Dogen's teaching comes from. Anyway, so this story is about Dōgo Enchi and his disciple, Sengen, and also sexual also appearance in the story.

[12:41]

Dōgo was the abbot of a monastery, and Sengen was tenzo at that time, and once they together visited a family where they had a funeral. So they visited to attend the funeral service or then passed. And then these 32 arrived at the funeral house. Then they passed. Then they first hit the coffin. And after they arrived over there, Of course, that is a pecuniary service, so it is should the person be dead. So this question is not a common question. She has doubt if the person is still alive.

[13:44]

But the person is, in a common sense, already dead. But still, he passed alive or dead, pointing the casket. Then his master, Dogo, said, I don't say alive. I don't say dead. I don't say to Dogo. So Domo said, I don't say this is alive or this is dead. But Zayin repeatedly asked, tell me.

[14:58]

But the word also repeated, I don't say, I don't say. That was before that funeral ceremony. And after the funeral ceremony was over, they went back to the monastery. And on their way to the monastery, Zengyan again asked, I or did that doggo continue, I don't say, I don't say. Then, doggo, Zengyan was really serious. If you don't tell me, I'll hit you. I still know what I don't say, I won't say. So he actually hit me on the arm and left. So he left. And there are many, several different versions.

[16:21]

According to one version, soon after that, they are both passed away. So, Zen Gen visited his elder dharma brother, Setsuo. talk about what happened between him and his teacher. And then he asked, police said, I won't do it. Then sexual said, why don't you understand that? He was saying he don't want to say. So I don't say it's not a rejection of answer. But I don't say it's his answer. That was the story in at least one version.

[17:22]

So at that time, Zen-gen really understood Dogo's kindness, so he made a request. And according to the story, later, Zen-gen holding a hoe, and walk around in a dorm hall. So sexual ask, what I'm doing? I'm doing such and such thing. Then he said, I'm searching the lyrics of my late teacher. So it has something to do with the ocean. He said the waves are raging the entire world.

[18:27]

So how do you, why do you put him for ash, his relics? That was the end of the story. Anyway, that is one version, and that is not something to do with this information. But there is another different version. You know, when you read this kind of core story, I recommend that you find different versions. This is one of the final versions. The most a primitive version in the text named Sōdōshū. Sōdōshū is a collection of ancestral home. This is the oldest collection of the Thunderstone.

[19:29]

According to that story, this story was much simpler. you know, the beginning, the beginning is the same. Zen-gen asked, and Doro said, I won't say, I won't say. So Zen-gen was not satisfied, so he left. In that version, there's no... He was not happy, so he just left. And... And while the person is understanding certain phrase, suddenly as he found or he understood the meaning, so he returned to the monastery. So in that version, the dog did that. So when Zengen come down, Dogo was very happy.

[20:40]

So he came into the gate, welcome Zengen come back. So in that version, this is the ending story. But that version also a really developed version. And this really developed version has the story, said how this Zen Gen understood the meaning of Dōgo's answer. I would say, I would say, yes. And that version, you know, Dōgen Zenji compiled a collection of 311 stories and entitled Shōbō Genzu. for Chinese, written in Chinese. So this is simply a collection of 300 gold stones. He didn't write any comment. But this is really unusual.

[21:44]

He includes two versions. One is the final version, and another one is Another version is different, but I don't want to talk. I created the version in Logan's collection. So, in this version, Zendian did it with the dog. and left Damaris. He stayed in a small temple. Maybe he will go somewhere. He stayed overnight. Then, in the early morning, he heard someone chanting the Kanomyo. And when he heard the person was chanting this part of Kanon-gyo, he says, Zen Gen could not understand at that time.

[22:58]

Later, he heard the Avalokiteshvara chapter of the Daughter Sutra being chanted. And it said, for one who has attained the, this is Daido-lori's translation, The monastic body, that means the monk's body, the Avalokiteshvara appears in the monk's body and expands the dharma. So this is the part he heard someone was chanting. Hearing this, Zen Gen came to realization. So this is the phrase, zen gen, heart, and understood, but why do I say I won't say I, I mean to say I won't say that. That means, this is so visible, but what could I find this?

[24:02]

I found this is arising, staying with my life, and touching. It's, you know, it's changing, moving. And then the question is, is alive or dead? In that case, you know, I found one thing. So how can we separate the dead person and alive from dead, or dead from alive? So then the question is, happy peace. So he already knows life and death are one thing, not two separate things.

[25:08]

So how do you call this? Then, Dorwald's answer, I won't say, I won't say, means there's no way to say anything. That was his answer. This is not his rejection to answer, but this was his expression about this thing. So this thing in custody. It's neither alive nor dead, but it's crucial to mix. But when you're saying the five skandhas are there, so we can tell if a person's alive or dead, And are you saying that it's happening at the same time and separate the... Yeah, we have no way to separate this distinction between life and death.

[26:18]

Because in Darwin's expression, this is total function, total movement of all things, all the elements. But this This is, in this case, this five-scalpel is a shock, but sure, it's like a bubble. You know, as we said in the heart circle, not heart circle, diamond circle. You know, we are like a bubble. That means, you know, it is a clear path in the world. So, and it bubble up here from the bottom, and stay for a while until it reach the surface of the water, and then it go above the surface, disappear.

[27:20]

So our life is a process from the bottom to the surface of the world, as a bubble in here, there. We are like a bubble. But is bubble really there? Bubble is simply a name for the condition of air packed in the water. So only there and water still. Hey, bubble. That's no such thing. Bubble is just a name of a condition. What happened? So, who is born with that? You see, Shohaku was born 16 years ago, and Shohaku is going to die. If Shohaku is not yet in here, what is born? What is going to die? So, nothing is born and nothing dies. Again, we call, you know, this is short, and short is going to disappear.

[28:31]

If there is something, it is born and it will die. So what if it's not? You understand? This person, conventionally, in a conventional sense, the person is dead. But as a very basic reality, who is born, who is dead? How is life? How is death? If, you know, this is the reality of empty, then we see the empty. How we see night and day. And cloud, another event is cloud.

[29:32]

Cloud is the opposite of rocks. Cloud is water floating in the air. So it's only water. And there's no such thing called a cloud. Cloud is simply a name of the phenomena. The water, you know, goes up to the sky and appears as something white. We call that this graph, but actually only the air and water is there. And water is, you know, H2O. That means two H and one O atoms. So we can combine atoms.

[30:35]

So we can spread water, and water can adjust part of it and disappear. And even this atom, now we can spread. So I think it's a question. And the word answer was, we have no way to say anything. But I would say, and I want to say that. And the fact that Sengen realized when he heard this part of the canonium is abarotation appeared in a great number of appearances. so this is this life and this is about a special again in starting shape so not only that in that past but each one of us is one form of our reputation and because because it is

[31:54]

If the living being, if a person in any way must be saved or released or liberated, in the body of a Buddha, Avalokiteshvara appears as the Buddha's body and expands down. And Avalokiteshvara appears, in this case, appears as Shoku. as a Japanese Buddhist priest, to allow me to be heavenly, loving, shouhaku, a Buddhist priest. That make sense? So that is about this is transforming or manifest he or herself as each one of us, and each one of these things. And the image of Avalokiteshvara in the Kannon-gyo and also in the Hatsutra are very different, but somehow we should combine these two images of Avalokiteshvara.

[33:13]

And in the beginning of the Hatsutra, Avalokiteshvara goes up a fen, deeply practicing prajnaparamita. So when we image, you know, other educational community Some say that a great person, whether he or she, has compassionate heart. And when we are in trouble, she appears, she or he appears in certain forms. That is an image of a professional in Kamugyo. But that is a different kind of image.

[34:18]

As an actual Buddhist kid, this is Avalokiteshvara. And Avalokiteshvara is nothing other than life-scans. There's no such thing called Avalokiteshvara besides life-scans. So when we need the heart separator, we have to understand abaractation barrier means five scanners. So that means five scanners see the five scanners. And that means when you see both the five scanners are empty. So there's no, in the sentence, the abaractation barrier is subject and health cameras are object and uh about the cities uh health cameras and understand this is not really there the sentence really says so but if we understand in that way we completely missed

[35:33]

That point, you know, the person or people who made the accident, you know, they wanted to, you know, cancel this separation between subject and object. So, about the case, you know, these white scanners. And so, white scanners see the white scanner. And the, and clearly see it. But there's no sea. This is another one. There's no clear sea. There's no, really no sea. No one sees anything. Nothing be seen. That is where we see. That is what, you know, Dogen, in the Kalinga, he said, meeting was shocking beyond usually common sense that we need dispersing on someone we want.

[36:40]

And we have to apply that understanding with the understanding we have. That means in the conversation, between Avalokiteshvara and Sariputra, etc. is going on or happening within Buddha's samadhi. Buddha preached something and he entered samadhi. And within Buddha's samadhi, Shalikutta asked to the Arahant Krishna. So this conversation in the Abhidhartha Sutra is actually happening within Buddha's saman. So there's no such separation between Abhidhartha Sutra and Five Scandals. What it means? The Abhidhartha Sutra is saying Five Scandals is empty, that's it.

[37:43]

Five standards is five standards, and emptiness is emptiness. That is what Dogen Rinpoche said in Maka Hanyahara's Shobo Bento Maka Hanyahara. He didn't write a statement in the Heart Sutra. Form is emptiness, and emptiness is form. So he mentioned that quote that phrase that he said, form is form, emptiness is emptiness. That means, when we say form is emptiness and emptiness is form, there are two things. And by putting these between these two, we want to say these two are one. But when we are doing such a thing, we are thinking. And five channels And the emptiness is separate. And once these are separate, there's no way to make it work.

[38:49]

So if five standards or four is very emptiness, then we don't need to say all these emptiness. When we say four, emptiness is already mentioned. When we say emptiness, all is already there. So . We need to understand this about and emptiness. And very awesome. And put this to apply in the savings for the sake in Kannon-ryu. The chapter with the lotus foot. That means it's not someone outside of this one, but beside this person.

[39:57]

And when we are in trouble, the person come to help me. That is a common image of abarachiteshvara. But that is not a reality. At least don't be according to all of these. These five standards are abarachiteshvara's friends. So this is a way abarachiteshvara helped me to be released from my scandals. So this, as I said this morning, This is manifestation, at shock. And at the same time, this is liberating from five skandhas. Because five skandhas are empty still. That is the work of affirmation. Yes, except I want to focus more on...

[41:00]

So that is compassion. The reality itself is compassion. I mean, you know, this total function within the network of intangible network relation. And the way we are like a bubble or cloud, that itself And we are seeing a large number of scammers because we have opportunity with the entire network, with support from the entire network. So I'm going to make sure that it's not from someone outside of this. And when someone is in trouble, appear with a certain appearance and get a task. That's the kind of image we have. But that doesn't have its means. Each of us is already here with our application.

[42:13]

So we are here with these five skills as our skills or our manifestation of our application to manifest and then given from this body and mind and going back and there. So Shohak is Shohak. Shohak is manifest as Shohak. But Shohak is liberated from Shohak. That's it. that all was to be used. And that single relevance was understood when he heard that Kanon-gyo, that part of Kanon-gyo chanting with this way. So, he said, I won't say it. I won't say it.

[43:16]

Well, now I have to go back to my work. In turn, every expression, whatever we use, from some part, we have to, you know, dislodge all explanations. why it takes so much time to study dog. He makes tangents. Tangents. It's like... Yeah. You have to go on a search. That is his universe. For him, that is very familiar thing. To cut everything from telling and create something very beautiful and meaning. But because we don't know those things, we have to look up, you know, find the origin and study each things, and go back to his life.

[44:21]

That's why Shogo Genroki, since he, to me, maybe he had a computer. Maybe it's like your diagram of everything. For me, the arrows are coming to the head. And for us, the arrows go back up. Anyways, in my understanding, For those arising and ceasing, it is those who can attain deliverance through this copy, or in my case, this Bible study, about this Bible study, to take shock, to be relieved, to liberate from shock, to become conscious.

[45:34]

I'm operating on an expanding planet. That is what this full arising and ceasing means. I hope. And next one is from . The past mind cannot be caught. The present past mind, kakoshi, is unblasphemed. We cannot grasp mind in the past. It will let go. And the mind of future has not yet come, so there's no way to grasp.

[46:36]

And mind of present moment, this present moment has no limits, so there's no way to grasp. So there's no way to grasp this mind in the past, present, and future. That means we can say anything. because pain is not true. If we are not deceived by those laws and concepts, we can express this reality in different ways, in many ways. So, once we have to negate everything,

[47:38]

Then it, in a sense, can say divine or give. This is another meaning of the sword of taking life and sword of giving life. Negation and affirmation. Both sides are at the same time always there. in Dogen's lab. So from one side, he would get everything. But from another side, he'd use anything to execute the damage. and it is you got my marrow so because it not grasp but we don't grasp so we ungrasp we open our heart that is how we are liberated and it is you got my marrow it is you got my organs I think you know this expression this came from the story of Dharma Transmissions

[48:58]

from Bodhidharma, the first ancestor of Zen, to the second ancestor, Bhikkhu. When Bodhidharma was very old, Bhikkhu said he wanted to go back to India. He asked four of his students to say something. They understand me very well. And each of the four disciples said, first three of four disciples said something. And Bodhidharma said, to the first person, you get my skin. And to the second person, he said, you get my bone. Flesh. Flesh. And to the third person, he said, you get my bone. And Shuriko, the second ancestor was the last person.

[50:03]

And he didn't say anything. He just came in. In front of Bodhidharma, he made prostration and returned to his seat. He didn't say anything. He didn't say anything. He said, now if this food don't, I won't say, I won't say. But he's done. When he's done now, he's doing everything. expression. So we have to show these options. And what did a lot of people say to the people, you update my map. But it's very well known story. So, common understanding of this story is, you know, the first person who attained Bodhidharma's key is spiritual understanding, and second ancestor was devised, so Bodhidharma said, you attain my merit.

[51:16]

That is a good one. Well, there is a good one, but there is another. Thank you. Yes. He said, all of God's four disciples really are the entire body of Bodhidharma. It's not a matter of the shadow and getting deep down deep. There's no such thing. But Bodhidharma's skin is the skin of Bodhidharma's entire body. if we get fresh, we get . Because when we, you know, at least if we have one part with that . So then we get skin, we get . So within this Kanyin Zanman, for this entire movement is set Kanyin Zanman.

[52:36]

And we are living, we are born, living, and dying within this universal movement. And now and then, same thing is happening in our mind. So it's very dynamic. And no way to grasp or value or observe and judge. So it is food arising and station. There's no such thing as food. That is the essential point of . Long way to go. Next paragraph. When these dharmas ceases, he does not stay and cease.

[53:57]

The time when he does not stay and cease is precisely when the dharmas cease. Ceasing is the cease of the dharmas. For it is ceasing. It must be dharmas. Because it is dharmas, it is not the adopted teacher's defilement. Because it is not the adopted teacher's defilement, it is undefiled. Just this undefilement is the Buddha's antipatience. It is called, you are also like this. Who is not viewed? Prior thought moments and subsequent thought moments are all new. It is called I am also like this.

[55:01]

Who is no I? For prior thought moments and subsequent thought moments are all I. This thesis is adorned with many alms and alms. It is the unsurpassed grain in one. It is called... It is called... It is grasped as annihilation. It is treated as a dwelling place. There are so many angst and angst, such as these, but in any case, the virtue of ceasing, the not-staking at the moment when ceasing is angst, and the not-staking at the moment when arising is angst, have the same trust of not-staking.

[56:06]

But they are not stating obviously death. Until the previous parallel, he is discussing about arising or key. And from here, he talks about midst or face or system. And for many years, until I studied this time, I didn't really understand. I could understand the part of Isaac, what he is discussing about he or Isaac, but I didn't really understand where he discuss about medicine or fishing or fishing. Just really understanding the logic.

[57:15]

For example, if she stop. OK. When the dog must feast, he does not say, I feast. It's said in the Basel Statement. So she, O. Let's see who then God lets this dharma perish.

[58:25]

not staying, not being, I, myself, perish. So, the same is parallel with when he said, when this dharma arrives, the dharma, let me say, I arise. So, then, I perish, then... That is the I-repetition. For exactly the same thing, just a repetition. So there's no problem to understand this sentence. When this dharma ceases, he does not state, I cease. The time when he does not state, I cease. The dharma that we say, I cease, is precisely when the dharma ceases.

[59:32]

I think it's okay. So without saying anything, I will quietly disappear. Arriving and finishing without saying, now I am dying. Quietly, just disappear. So, ceasing is a ceasing of the dharma. But not, there are no such things called I. That is dharma or ceasing. Those are different elements dispensed. That is ceasing or banishing. It is ceasing, it must be done. So only dharmas are there. And of course we have to say all those dharmas are also empty.

[60:35]

Next sentence. I don't understand the connection of it here and next sentence. From our building start to talk about the hiring. Because it is Dharma. It is not the advantageous defilements. I don't really understand this in English. But this is a translation of Chinese expression, capital G. This is what I think I mentioned before. Kappu is a visitor or guest, and Jin is a guest. And this expression, Kappu-Jin, is used in the teaching or theory of Pārātāgata as our good nature or intrinsically pure mind.

[61:50]

is always there. But the lucid or illusory thoughts are like visitors of a hotel. So this Buddha nature is like the host or owner of the hotel. But these thoughts are like visitors. So they can go. They can be. So all those delusive thinking or delusions that causes our problem are all those vistas. Vistas means, you know, when we encounter with certain forces. Somehow, in our mind, something happens. I hate that.

[62:56]

I want to eliminate that thing. That kind of things happen in your mind. And those are visiting that past. But the past is pure and free from any kind of past defilement. So the vitamin pain provides time, and this is like a mirror. And the famous verse by Jin Xu, Jin Xu said, our mind is like a bright mirror, but if we are not careful, All different kind of dust stay on the mirror and the mirror doesn't function as mirror.

[63:57]

So we have to always listen to practice and keep the dust up and keep the mirror brown here. That is the idea of . And that is . That means I don't understand why this meds is not . I understand he doesn't like this idea. That means there's no such . There's no dust, and no dust, and even no mirror. So there's no way to polish that. And Logan also like this idea to polishing the mirror, to keep this mirror clean.

[65:09]

What is this idea of creation? That is my question. I didn't really understand. You know, creation means disappear. Why? What is this? Because it is not the... I think. It is undefined. It's it. It's not clearly novel's original. So somehow he's talking about the perishing or disappearing and defilement or undefilement. I don't really understand the connection in these two. He didn't say, he discussed about defilement or undefilement.

[66:14]

He's saying that perishing is, it's not packaging, it's not Therefore, I mean, it's just, I mean, so capitalism, yeah, that's what she's saying, but what does it mean? I mean, it sounds good. Thank you. I just have an impression, but he's talking about gag, right? And isn't one of the issues about how it echoes into the next moment? Or something that each individual moment is not a stream of the thought, but we pull it off. That's... I'm still not sure. I think there's a kind of a logical leap here. What is the connection between, you know, facing or perishing and defilement or non-defilement?

[67:24]

I mean, in the process of research or Teaching about ocean. I found very interesting. Short story. And this story is about Samadhi. I think. This is the part of Samadhi. And. Probably this next. means something else. I have a guess. You know, so far, you know, this key metal arising and perishing simply being this human chain. But somehow, suddenly, this metal make me something different.

[68:27]

That is, I think, something missing. Yeah. And then I read this short stuff from . I think there's something that is in this translation concentration. And with It's interesting. From the Pali Rikai, the concentration of samadhi on the arising and perishing of five standards. So this is about the samadhi, and this sutta is talking about arising and perishing of five standards. This is kind of an accident.

[69:35]

I never intention to find such a thing. But somehow, I found it. It says, this is the start. Thus have I heard at Sabatthi, a certain town, there the blessed one, Buddha, said this. Gypsies develop concentration or samadhi, practice samadhi. A big who is concentrated understand things as they really are. So when monks practice samadhi, they could see or understand things as they are. And Buddha continues, and what does he understand as it really is?

[70:39]

The origin and passing away of form. The origin and passing away of feeling. The origin and passing away of perception. The origin and passing away of volitional formation. The origin and passing away of consciousness. So those are five skandhas. And origin means arising. And passing away means passing away. So this is about concentration or meditation practice, samadhi, and arising and passing away of five skandhas. And first he talks about arising of five skandhas in samadhi. And he said, And what is the origin of all?

[71:44]

What is the origin of feeling? So he kept asking about five standards, and he said, here, one sees the light of pleasure, one welcomes, one remains already. And that is it. that one seeks delight in, factors one welcome, two factors one remain holding. One seeks delight in four, welcoming and remain holding to it. As a consequence of this, delight arises, so pleasure arises. When we wake up, feel that sensation. And remain only the light arises. The light in full is cleaning.

[72:47]

So the light become clean, grasping. With one's cleaning as condition, existence come to be. With existence as condition, birth And with birth as condition, aging and death. From here, he starts to talk about the tremorings of causation. So from this grief, suffering comes. So this is about form. And he says about other four scans, about that is arising, that we're coming and Whereas then, that is a moment. And about secession, that's it. Here, because one does not seek the light, then you meet some object.

[74:00]

One does not seek the right. One does not welcome. One does not remain holy. And what is it that one does not seek the right in? What doesn't one welcome? The right. The right. I'm sorry. remain holding, and the fact is that one does not see the right in. Fact doesn't one welcome. To fact doesn't one remain holding. One does not see the right in holding, does not welcome it, does not remain holding to it. As a consequence of this, the right, the right, in form ceases. Delight in form ceases. With the cessation of delight comes cessation of clinging.

[75:07]

With cessation of clinging, cessation of replistence, such is the cessation of this whole mass of suffering. One does not sleep delight in feeling and continue in process of sleep. and does not welcome it, does not remain holding to it, as a consequence of this, the right in consciousness ceases. And Buddha said, this is a passing way of thought. This is a passing way, that means, creation of the thought. So this arising and perishing in this super doesn't necessarily mean in our class that these things appear, fade for a while, and disappear. But it's about our teaching, whether we welcome it and grasp it and try to keep this as my position.

[76:14]

This is arising or perishing. And then we don't attach ourselves to each of those objects or five scanners. Again, that is called succession of five scanners. To me, this is interesting. So this is not necessarily this arising and passing. It's necessarily an objective observation. But it has something to do with this person's position against what were things happening arising and passing. So if we don't grasp then the five-stemmed seeds, if we grasp five-stemmed lives. So arising and perishing is within the relation between those five aggregates from this past.

[77:16]

This is very interesting. That means When we don't grasp, when we open our hand, then light scanners are not there, light scanners. That is a succession besides light scanners. I didn't think that kind of interpretation, understanding is possible. But if we try this understanding, then this, you know, undefining, and And our parish team has some connection. That means it's not what Dogen is talking about. It's not simply one thought, arise, stay for a while, and disappear. But when we open our hand, and those thoughts are not there in the story. But if the time thought ceases, or lives can cease, probably, or possibly, that the method of perishing or ceasing in this section, Yogananda is talking about.

[78:29]

That is my current understanding, the basis of my interpretation of what he's going to tell about this perishing or ceasing. And it will let me know. So I'm not sure if I can finish this. I'm done with this kind of item. What was the other thing you had in mind? Unworth. Unworth. This is what we generally say. Thank you for something. We glass something with hand of thought. But then we, the thing of thought means we open this hand. Then this thing, the power, hold down.

[79:33]

And he said, he said, this is the thing of thought. Then we open the hand of thought. about this big, this five standards. Then the five standards cease. Five standards become simply five standards. My faith, my emotion, my anger. That's how we grasp our standards. When we open our hands for standards, I believe it. At least, don't be like me. And that, when it is dropped off, it doesn't disturb, doesn't control simply things like that. But since, in that case, it's like a, you know, when we are driving a car and put the gear into neutral, the energy is still moving, but we don't move.

[80:47]

So I thought in that way, in that condition, that we perceive what we are not perceiving. I thought so. Thoughts are simply like a coming and going of thought. Just come and just go. You make an announcement that there's coming and going. Simply coming and going, going on. It also seems that an important aspect of what you've been saying for the last few minutes is something about inside and outside, that whether it be a defilement or something not so negative, it arises from inside. So if those four were thinking, oh, I was careless, you know, If we simply not wait, then there's a separation between pure, clear, undefiled person.

[81:58]

It's defined by something can come from outside. So we have to ask them to leave. Like, you know, ask, you know, what a good customer. Just leave. That is a kind of dualistic way of thinking, discussing. Thank you. But what Dogan is suggesting is, you know, those visitors are not They are visitors. Both have separation between owner of the hotel, owner of the inn, and visitor. This is one total function. So nothing to do with it. But open up and work together. I think that is Samadhi. Thank you. So it's pretty different from our own understanding of, you know, polishing the nail, or filleting the dust.

[83:12]

So our practice is not like cleaning up the steps. Any questions or comments?

[83:26]

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