“When one discerns the myriad things with the confused body and mind, one mistakenly thinks that one's own mind and nature are permanent.” He says that it is a mistake to think that only this thing that seems to be my spirit is right there at all times. You can understand this best when you talk about it with the four flags at funerals. Look at that, it says, “The myriad things are not constancy.” All things are not fixed. Therefore, they are formed and destroyed on Dependent Arising, so appearing is Dependent Arising, disappearing is Dependent Arising, it's not that the created material is destroyed. That's where the difference lies. The myriad things are not constancy, and they are on Dependent Arising.
Recently, I guess it was a mistake, but because I talk about such things all the time, there was a question the other day about whether or not Buddhism is really concerned with people, with human beings, with their lives. You have to know that you are in such a state first. Basically.
If one is intimately engaged in the activity of living and returns to the real state being now, it will be clear that the myriad dharmas are not self. (It's all changed and over.)
“That death does not become life, which is the Buddha preaching established in the turning of the Dharma-Wheel.” This means that rather than in accordance with the Buddha-Dharma, that it is clear what our form is supposed to be. “Therefore, it is said imperishable.” That's right, even if you say that you die, this is the thing as dharma, so there is no seed. Just the Dharma-body. In the case of the Dharma, even if we say there is a seed as dharma somewhere, it is impossible to know. I'll tell you why. If I raise my hand, it must be the dharma. If we raise our hands, it must be the dharma. This. Raising and lowering. But then, we don't know if this dharma of raising and lowering exists somewhere. That's how it's made to work without knowing it.