The trouble with stereotypes is that stereotypes lag direct experience. Of a land of warring tribes and states, these tribes and states see each other as separate, the war comes about by conflicts in the way people agree to play life. Yet later, when another tribe visits them from a remote place, the visiting tribe groups the two warring tribes together under a single name for the area or culture, seeing the similarities before the differences. Such is the work of stereotype. For example, when the visiting cultures visited a region, it was dubbed “India”, and “Japan”, such that the practices diverse within are labeled “Hindu” and in Japan labeled “Japanese Martial Arts”, and when visiting the entire area, labeled South East Asia, or Asia, or the East. When in fact, these cultures are a veritable sea of practices.
So to the practitioner of shugyo, gone beyond layers, and gone beyond peeling, and gone beyond peeling of layers, the practitioner sees sensory impression directly… “oh, that is interesting,” or “oh, hmm, not so good”, or, “yes, this has been seen before and uptaken,” or a great many variety of thoughts, words, and deeds. These stereotypes obscure the phenomena at hand, and obscure the truth of stylelessness. The truth is that these are not really Japanese, nor Hindu, nor East. The truth is that it is even beyond anding, and noring. The phenomena at play is right here, right now, and beyond that is nibbana.
Just these are noble, noble is not self, not other, not we, not they. It is this very activity within samsara, this is the very raft. This raft is not self, not other, not we, not they. These qualities are not self, not other, not we, not they. As a turtle head pokes through, these adornments, like smoke drifting on the bree<<ze|y>|sea>.
This is the view of the remainderlessness of the view, and hereless-“ness” and nowless-“ness”, where “ness” is the reflection of a perception direct. This, just this’, is the right inclination, as an incense stick burning. Beyond self, beyond other, beyond we, beyond they; beyond this, beyond that, beyond these, beyond those; beyond flow, beyond not flow, beyond flow and not flow, beyond neither flow nor not flow. This is the peakless-“ness” of this very phenomena.
So on to right thought, as the incense stick emanates sweet and pleasing scents, burning of the entirety of the peeler pole, raised high into the air so as to offer over greater distances; the illumination bright, detangles the environment, and alleviates the sufferings of the biting gnats, the gadflys.
Right words spoken and written, so as to reach maximum care and effectiveness in de-entanglement signage. Measures of sufferings of pains, pleasures, and momenta, and right activity. Measures upon which are the notes of the dhamma carried.
Right in alleviating the suffering through caring activity, through environmental care, one’s livelihood in the remainder of living duration of these very heaps. and of right mindfulness.
Right activity, in that it is untained by ____less-“ness”, where ____ is any stereotype. See suffering, solve suffering.
The sage, returned from the mountain, inclined, communicating, sets up the s<t|h>op. Here is bu, the hand raised, let it be known, samsara stops here. [to]solve[d] suffering, all in one go, one cup, one sip, one taste, beyond.
And of the view, and of the inclination, and of the communication, and of the action, and so on to livelihood, beyond we-view, so as to establish the view of suffering put out, annutara samyok sambhodi. The mandala accreases, the sangha draws near, and so with right recollectivity.
The object draws near. The valence of communication, by way of condition, the voice of samsara as a whisper in the ear. All gates, starting with form, and eye sense, of all senses, intelligent regardless of form of being, this is beyond.
Momenta without force, without kamma, volition density is inversely proportional to jhanic density by way of interruption density where interruption conversion is proportional to flow reactivity, where flow reactivity is proportional to conceptual buffer volume, where buffer volume is proportional to rise in concept inflow over run concept outflow multiplied by power inverse square law at zero interruption. Interruptional flow rate, stretches concept outflow by way of reinforcements.
At some point, the snap back effect occurs, a whiplash through these very stages of the path, resulting in a change of lineage, a magnetization. The magnetized needle has been set on the altar of the pin and it points to enduring view, and here right view is applied directly, [will]momenta halt[ed], [to]final becoming[ed], [to]stream enter[ed]. This is aiki, and is realized, is exactly arahat.