purpose, practice. I think your cultural background is not so strict with this point. To me, your love is trusty, trusty there. When you start to love someone, you feel very trusty. Strong trust for that. Dr. Mizuno didn't say such. Your next one is strong attachment. Next one is upadana, grasping upadana or grasping.

[01:26]

I will write it down on the book if I have time tomorrow. Next one is upadana, grasping. So this is something similar to the eighth one, but this is stronger urge we feel in this element, more strong urge of desire. The next one is ambaha, the being. Here we

[02:36]

have the idea of self, of being. When we start to feel strong urge to love, we understand already someone in a sense of complete self. There is my friend and he is always, she loves me always. She will not change her mind in this way. You will have strong idea of self of someone, but actually she will not love you always. She will change, of course. But

[03:50]

we think she will not change and she will be always young and pretty, but I don't know. She may love sometimes, someone else maybe, but we think she is always loving you only. This is to have strong self of others and strong self of ourselves. And this is almost, we have already understood the idea of existence, ambaha. And we complete, we have completed, complete foundation

[05:11]

of suffering of this world. You are completely qualified to obey your suffering. And this is how Buddha explained why we suffer. And next one, the eleventh one is Jatapas. He explained here. This is, here we have completed good foundation to suffer. And you know, again

[06:34]

after completed those foundations, we will have new experience of suffering again. This is next one, As this kind of experience, experiences resulted from ignorance and various mistake and mistaken action. So this new experience will bring us the same suffering,

[07:58]

like birth and death, or old age, or various suffering will come, sometimes four, sometimes eight. This kind of suffering which we create. This is last explanation of twelve links. This is combination of classical experience and classical explanation and more primitive buddhistic understanding of Buddha's teaching.

[09:00]

And do you have some question? Am I right that twelve links of causation are each separate? Each is a cause, is a separate entity. It is not like twelve links, each one linked to the other. Yes, it is linked to it. It is more analytical. Each one separate? Purpose of this kind of teaching is to, this, you know, to, this, what do you say? Classification? Joy? No, this.

[10:22]

To, you know, to, this is head, this is arms, and this is body, and, yeah, yeah, a kind of analyze. Hmm? Discern or? Discriminate? Dissect? Hmm? Dissect. Yeah, maybe. Anyway, you know, we have idea of self. And the idea of self has various, combination of various elements. You can analyze the idea of self psychologically. Buddha's way is very psychological, but not only psychological, it is more analytical understanding of our psychology.

[11:37]

More like, he knows why we suffer, and he has experience of suffering, and experience of getting out of suffering too. And he, accordingly, he analyzes our psychology in that way, not only scientific way, but also it includes the way to get out of suffering. Yeah, the, you know, some, some way to get out of suffering. Knowing that why we suffer. To know why we suffer is at the same time how to get out of suffering.

[12:41]

And, he has, he pointed out various elements of suffering. Actually, suffering is, become actual suffering, or idea of self become idea of suffering, when those elements, you know, come and combine together. So, I, he pointed out this way, but this is a kind of analogy of suffering, you know, idea of self. So, those twelve links are closely related to one another, one another, one to the other.

[13:43]

Well, one of the links, the dire, is in our bowels, we say, the dire is unexhaustible, I vow to put an end to it. And this has come up several times, I know, in lectures, people have asked me about the dire, can we eliminate some of the what? And I've given it a lot of thought, and it seems that the twelve links are like, in the West we might call it a boogeyman, you know, something to be avoided. And I don't personally understand why the dire should be avoided. And in most of the Buddhist sutras, he says, you know, you should cut off the dire. And the image that I have in my mind is of two men seeing a beautiful woman. One is very thirsty for desire, and the other is what I call pure desire.

[14:54]

The man with the thirsty desire sees the beautiful woman, and the man with the pure desire sees the beautiful woman. And they both desire her, and they move towards her. And they get closer and closer. He smiles at them, and they get closer and closer. And they both embrace her. They both embrace her, and in time they embrace her, she disappears. And the man with the thirsty desire starts crying and pulling his hair, shaking himself. And the other one just smiles and embraces Sunyata. He's okay. He's okay. But he has desire like the other person. But he didn't attach himself to it. And this is the difference between this kind of desire and the other kind of desire. And we keep saying we eliminate desire, and sometimes I keep saying,

[15:56]

anytime I have any feeling, I want to stop it. And it causes confusion in me. And I know that desire on another level is okay. Could you talk about this? He stopped it. Like Buddha did. That is okay if you understand that much. But it does not mean... But you have to make a great effort to keep your love in pure form. This is very difficult. Very difficult. But you have to do it. Zazen practice.

[17:05]

There is no cigarette. If you understand full emptiness and emptiness before, if you understand that, if even you see a very beautiful lady, if you know full emptiness and emptiness before... You know that. Yes. But, you know, actually, not so easy. Yes, it is easy, but... Yes, it is not so easy. That is fine. You have to make some effort. Could you substitute the word expectation for the word desire?

[18:19]

Expectation, yes. If, you know, desire, or desire, or... Trust, you know, trust. Expectation, and suffering, hurt. All those words have nearly the same meaning. Because, you know, when we suffer, suffering in this sense, here, I mean, I don't mean, you know, physical suffering, when you cut your fingers, or something like that, or some philosophical suffering

[19:24]

comes from some pessimistic philosophy, or suffering, physical or material suffering. But suffering which comes out, because we expect, because we try to improve ourselves, you know, we cannot help, but helping, but trying to improve ourselves, this is our nature, you know. It is rather difficult for us to stay in the same state always. We want to improve ourselves, and we don't want to go back.

[20:28]

We want to go on and on. So here, already, a kind of expectation is, we have already. So this is actually why we suffer, and why we seek for truth, and why we seek for religion. Religious life. The suffering is not so. Here, the suffering is not physical suffering or psychological suffering. Maybe, yeah, most part of psychological suffering will be included. Do you understand the difference?

[21:37]

Expectation or desire? Desire, I mean, trust, trust, or some urge to feel some urge, or suffering. Those words are very close. Meaning is very similar. And so called, you know, classical explanation of it is that ignorance means, you know, ignorance which comes from beginningless past, you know, ignorance. Ignorance, the terminology of ignorance is something

[22:47]

which is beginningless, beginning, and which will have some end. That is ignorance. It is possible to put an end to it. When we realize that this is ignorance, then that is not ignorance anymore. That is wisdom already. So you can put an end to it. But no one knows when ignorance started. And ignorance is some inherited passion from beginningless past. And the next one is good and evil karma.

[23:57]

Samskara is good and evil karma. The third one, vijjana, is conception as a form. This is more, you know, concrete, concrete version of third links of causation. And fourth, and, you know, the first and the second one is life, our past life. You know, our past life belongs to our past life. And the reason why we come to this world, because of ignorance,

[25:01]

which started beginningless past. And because of the good and evil karma, we came to this world. And as a first step will be the conception. As a form. When, you know, we came into our mother's womb, we'll have some conception. I don't know. But next one is body and mind. More and more we'll have some body, like mind and body. And we'll have, naturally,

[26:07]

in the womb of mother, six organs. Six organs. And as soon as we come to this world from the womb, we'll have first contact with the outside world. And then then we'll have susceptibility, or discrimination. And then we'll have boyfriend and girlfriend, like first desire. Also, it is age of puberty. Puberty. And next one will be the age of sensuous existence.

[27:17]

And we will be a perfect human being who has fully qualified to have suffering. This is how classical version of it goes. And we'll have next life. And in next life we'll have birth and death, and same problems. So this is so-called the twelve links. Teaching of twelve links. In the three words, two four ways. As I said last night,

[28:28]

at first Buddha's teaching was very, not so, you know, complicated. Not so philosophical. And not so special teaching. But as his descendant, studying his teaching. And more and more. And their purpose, their motto is how to preserve his teaching. How to remember his teaching. And how to understand his teaching in more complete form. So, and they felt some urge to explain it more, you know, easier and clearer way.

[29:30]

And this version of, you know, it's too clear. Not much meaning in it, you know. Easy to understand. But, you know. So, how to preserve our teaching is very difficult. If you try to understand in some form, in some form of teaching or some form, in some form of teaching or some form,

[30:24]

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