This book, which is entitled, The Emptiness, is written by Friedrich Strang. Particularly in chapter 10, The Religious Meaning of Emptiness, he says that when interpreting the religious meaning of emptiness, we must keep two things in mind. One is that the theoretical expression, the conceptual articulation of ultimate truth,

[01:05]

is not the total manifestation of the Buddhist path. There are other aspects contributing to the path, traditionally grouped under the rubrics of morality and concentration. The second thing is that the Buddhist path was never simply a moral code, a devotional practice, or a psychomental discipline. It always presupposed the right view, which was in part an apprehension of the nature of existence. The question is the second thing that I want to explain.

[02:06]

The second thing is that the Buddhist path was never simply a moral code, a devotional practice, or a psychomental principle. It always presupposed the right view, which was in part an apprehension of the nature of existence. In Buddhism, the first important thing is that we have to practice the right view. The first thing you have to have is the right understanding, the right comprehension of the nature of existence.

[03:11]

This is the first important thing. But actually, the question is, maybe you ask me, what is the right view? This is the trouble for us. What is the right view, the right understanding? Strictly speaking, within the world of contradictory world, it is not so easy to have conclusions clearly or obviously. This is the right understanding. Saying this is the right understanding is very difficult.

[04:11]

Because, as mentioned in my last lecture, for human beings, not only for human beings, all sentient beings should reveal their own life force. Life force is important. Life force. Life force. In other words, stream of life, stream of life. Regardless of the idea of whether you understand or not, as long as life endures, as long as life endures, the life force is going on. Like a stream. At any time, at anywhere.

[05:13]

The opportunity to let the flower of life force bloom is always open for everybody. This is life force. So, in order to let the flower of life force bloom, wherever you go, wherever you go, whatever you may do, actually, you have to, briefly speaking, the best way of life is to accept, to accept the real facts, real facts, that you exist now. Including the idea of good and bad, a pair of the conceptions, good and bad, women and men, men and women, young and old, everything.

[06:25]

Because life force is always constantly, vividly alive within the contradictory world, contradictory world. This is life force. This is the absolute place, absolute field to let the flower of the life force bloom. This is the life force. So, the right view is to understand what life force, what life force of your own is. What the life force of all sentient beings is. This is first important. This is right understanding. So, the Buddha says, Buddha said, all exist, all exist within the law of change, law of change.

[07:40]

So, according to the Buddha's teaching, the right view is, right view is to understand the world based on, based on the change, the law of change, law of change, law of conditioned origination, conditioned origination. This is really the absolute field to let the flower of life force bloom. For human beings, not only human beings, dogs, animals, cats, rats, or lice, even lice, even ants, or flowers, all things. So, from this point, the Buddha advises us, be careful, be careful not to have, not to have hasty, hasty conclusions, hasty conclusions.

[09:02]

Like the annihilation, annihilism, or the other one is, or the permanence, permanence. You know, even that after the death, after the death, the most people think of the spirits of human, human spirits, you know, constantly live, constantly will be alive, in this world or in the other world. I think it is all right, but the Buddha says it is not the first important point, it is not the first important point. I think if you think, if you think so, it is something, it is a kind of disease, sickness, sickness for which the human, the human of our day are apt to have hasty conclusions.

[10:11]

This is right understanding. So this is annihilism and permanence. The human beings are apt to stick to the one-sided viewpoint, the annihilism, and the other one is permanence, or permanence, something like that. Then Buddha says, the Buddha prefers the middle path to a one-sided viewpoint. The Buddha chose the viewpoint of the middle path before the one-sided viewpoint. This is important.

[11:12]

I think, I remember that the last time I told you why we have to have the viewpoint of the middle path. Briefly speaking, in order to have the reason, excuse me. The reason is that, the reason why we have the principle of the middle path is that we have to take the two points into account. One is the law of change, law of change, law of change.

[12:22]

Everything is change. Every moment, every moment, things don't remain the same, in the same situation. The second is, according to the first viewpoint, everything is change. You think you will have your own good idea, or that it is all right to do anything what you want. Because everything changes. But I think you will find, you will find what will happen, what will happen at the point of view, at the period of future.

[13:26]

Then, if our first viewpoint, this viewpoint is not so good, we have to follow to the second viewpoint. This second viewpoint is, we have to, the good deeds, good deeds bring to a good result. Good deeds bring to a good result. According to this idea, if a good deed brings us to a good result, you think the purpose of life is to aim at something, the objective. The purpose of life is to have some objective that you have to aim at.

[14:33]

So according to this idea, you think, oh, okay, my objective is to make money, to make money. To get the honor, to get the fame, to get the wealth, such and such. Even though you have such an objective that you have to aim at, when the time to die comes, everything will be gone. Everything will be gone. Even the farmers, even your friends, even the gods, even the Buddha, cannot do anything, cannot help you. Even though you get money, lots of money, and live in your life in luxury,

[15:42]

you die, death makes everything, even the money, to take away. So, this is, I explained the two viewpoints, two important points of human viewpoint in life. Buddha is not so good, it seems to me that Buddha is not so good. Then the Buddha advises us, you should follow, you should follow the principle, the way of life, based on the Middle Path. Middle Path is not to stick to the one, this one, or the other one.

[16:48]

Then, the Middle Path is to go right in the middle of the road, to walk right in the middle of the road. I think if you walk right in the middle of the road, you have to crash into the car. You will be arrested by the police. Then, the Middle Path is a very important point for us, for Buddhists, for human beings. According to the first one, always change, always changing. According to this one, this principle, all change, moment after moment.

[18:03]

It means there is nothing to hit the target, there is no target to hit, no target. I think through the practice of Zazen, you have experience. You have experience that there is no target to hit, no target to hit.

[19:05]

The more you practice for long, for long, the more you find yourself, you find it, you find it, that practice, you find yourself, that there is, that you realize, you realize there is nothing to hit. Then, if there is no target to hit, it is all right to do anything what you want to do, according to your own way, regardless of the idea of good and bad. I don't think so, according to the second viewpoint of life.

[20:13]

You have to recognize, you have to recognize that these bring us to the good result. This is real truth. If so, if so, there must be, there must be something, something to hit, to hit. There must be, there must be something, something what you must, you must, you must aim at. What it is, this is very important, what is objective, what is objective, what you have to aim, what you have to hit. Then, the other day, I said, Dogen then says, you prepare, you prepare for tomorrow's gruel, tomorrow morning's gruel, tonight.

[21:30]

My master said always to me, when I had to take a trip tomorrow morning, my master said, my teacher said, prepare, prepare for your trip tonight, tonight. Arrange your suitcase, arrange your suitcase, put your everything what you need for trip into your suitcase tonight, not tomorrow morning, even though there are lots of time, plenty of time tomorrow morning. Don't expect tomorrow morning, please prepare for your trip tonight, even though it is, it is trifle things.

[22:42]

For instance, when my teacher, my teacher and I had to, had to visit the, visit the adherence hall to perform Buddhist service tomorrow morning, my master prepared for the performing Buddhist, Buddhist services at the hall. My master prepared for the, everything what we, what we need, for instance, rose, or rosaries, and sticks, and incense, and incense powders, because everything what we need are put, are put into the suitcase tonight, not tomorrow.

[23:53]

Of course, we had, we had plenty of time tomorrow morning until we, we would leave my, our temple. This is important, don't expect tomorrow, don't expect tomorrow and you have to do something tonight for tomorrow morning. But even though the, don't expect, don't expect anything from doing tonight, doing tonight. Just do it, just prepare, preparation, just preparing for something. This is our target, this is our target. We, according to this, we need, we need, we need to set the plans for your life.

[24:54]

You know, next years, or the, after the next, and the year after the next years, you, you have lots of dreams in your mind, and it's all right, you please set the plans, you know, set the plan. But plan is just a plan, all you have to do is to put your plan in practice, in practice, day after day, moment after moment. This is our target. Then, we have, of course, according to this, we have lots of plans, and our objective is to carry out, carry out each, each, one by one, one by one, moment after moment, with all heartedness.

[25:59]

Without expecting, expecting anything. This is middle path, middle path. Did you understand? This is middle path. So, according from this point, from this point, it is very difficult to have a hasty conclusion. This is my life, this is right understanding, this is wrong understanding. You are wrong or you are right. It is very difficult. Even though you don't understand what Buddhism is, you can't decide, you can't decide he is, he is bad spirit to them Buddhists.

[27:07]

I don't think so. Even though you get the bad scores in your school, in the examination at your school, it is very difficult to decide you are bad student. One of my, a friend of mine, who had always, who had always very bad scores, score after school, after school, became very good dentist. Dentist. He is very popular, very famous in a small village, small town. Contrary, on the contrary, a friend of mine who had, who had always very best scores,

[28:15]

was killed by himself, jumping into the oceans, when he was twenty, twenty-three years old. Refusing. Who is good person, good student, who is bad student? It is very difficult to decide clearly, obviously. You are good student, you are bad student. Then, then the, this, the sutra says, men is defined clearly, defined clearly in every movement and never be forgotten.

[29:22]

I think within the world of, within the world of, within the world, based on the law of change, all we have to do is to keep the mind, to keep the calm mind, to carry out the, every event which happens in daily life. All you have to do is to concentrate on a single, a single present event, present affair, which happens moment after moment. So,

[30:44]

I think right view, right view is what I mentioned before. The meaning of right view is what I mentioned before. Then, if you describe, if you describe a clearer, clearer, clearer expression, clearer expression of right view practically or correctly, it is right, right thought, right thought, right thought. Right thought is to keep, to keep the right view, concentrate, concentrate moment after moment. This is right thought. In Japanese, shounen, shounen.

[32:04]

The nen is, this is, this part, the meaning of this part is right now, now, the now, the present. This is, this part is mind. So, the nen is to keep constantly right, present, right present mind, right present mind. The right existence of mind. This is, when you keep, when you keep your mind, when you keep your mind in that way, moment after moment, this is right way of life, right way of life. Even though you have many kind of, many kind of delusions, 108 delusions, it doesn't matter, it doesn't matter.

[33:09]

All you have to do is to concentrate on the keeping right, right mind, the present mind, present mind. Right present mind is to have the, to have some target, to have some target what human being aim at. And also to have anything without expect, anything to expect. Just do it. This is shounen, this is shounen. The expression of the shounen, right thought is revealed within the practice of meditation, the zazen, which is called shikan taza, shikan, shikan is soul right, shikan taza, do it, just do it.

[34:15]

When the top is spinning, when the top must be spinning, all, all top is to do, all top has to do is to spin, to let, let the flower of his life force spin, that's all. This is shounen, this is shounen of top, of top's heart. Then, according to the right view, it is very difficult to decide this is right way of life, because life forces exist within the contradictory world, including pleasure and happy and suffering and such and such. Because even though you practice zazen, your suffering exists still within your daily life.

[35:21]

What is practice? What is zazen? Why we have to practice zazen? This is the question what you have always. Why should we have practice? Why should we practice zazen? It is very difficult to decide this is right, right understanding, this is my right understanding, my way, right way of life. Then how we should we do? This is the practice of right thought, just do it. Within the contradictory world, all you have to do is just do it. Including expecting nothing, and also having some target, objective which you must aim.

[36:26]

This is, briefly speaking, this is, just do it, this is shikan, shikan. And crystallization of shikan, or just do it, or shonen, is practice zazen, shikan taza, zazen. Among the eighteen excellent specific signs which our Buddha has, described the very interesting signs. One is One is

[37:37]

Nemushitsu, Nemushitsu. I think Nemushitsu is, this is, nen is the same meaning as what I said. Nemushitsu is to lose, not to lose, not to lose the present mind, present mind. In other words, not to be, not to be the absence mind, absence mind. I think this is, Nemushitsu is unfailing thought, unfailing thought thereto. Unfailing thought thereto. I think this mind, this mind is very stable, very stable feeling,

[38:49]

very stable feeling what you experience in daily life. Whatever happens, whatever happens, even though you experience a very strong shock of earthquake suddenly, you know, you are not, you don't, you are not scared. You are not scared at a strong shock of earthquake. And you will not be, you will not be hasty. You are always to keep the calm mind. And about 20 years ago, we had a big shock of earthquake in the district of Fukui Prefecture,

[39:51]

just in the middle part, middle part of main land of Japan. I was, at that time, I was in the A.H. Monastery. There was a teacher, instructor, teacher named Reverend Suzuki, but not his. People says he had some nickname, which is called, called him, monks, all monks called him cow, cow. Because his all motion, motion was very slow, very slow. And he has, his voice is very characteristic of something, I couldn't explain.

[40:52]

When he chants sutra, something like that, San ji zai bo sa gyo jin, something like that. Very simple, you know, no rhythm. Just, just, just voice, voice just coming out, you know. Wow! And he is, and also besides, his motion is very slow, like this. All monks says, all monks look down upon him, you know. He's a little bit crazy. You know. But he is, he is very enthusiastic student of Zen priest.

[41:57]

Because he, he trained always under one of famous Zen master, which is called, named Reverend Hashimoto. He was very famous Zen master. But all monks, all monks looked down upon him. He's something crazy. One day we had, we had to have a big shock, you know, of earthquake. Right after the, when we had the special ceremony, and all monks, and then he follows, all monks must, must leave the Zazen hall. We had, at that time, we had the special ceremony at the Zazen hall. Right after, right after the ceremony, all monks tried to leave there.

[43:04]

And this priest, Reverend Suzuki, not his, no. He, he follows, he follows all monks like this, very slow. And this is Zazen hall, you know. This is Zazen hall entrance here. And some, there is more, one more, something like a lane. Not a lane, not an aisle, not aisle. The outside, outside Zazen hall, outside of Zazen hall. Where people, people, visitors, visitors sit there. A visitor cannot get inside, cannot go into the, cannot go into the inside.

[44:07]

So visitors sit to the outside of the Zazen hall. This is, we call it Gaitan, Gaitan. Gaitan is outside. Tan is Zazen, Zazen platform, platform of the Zazen. And then all monks, including this priest, just, just step out, just step out. This, inside the main Zazen hall, you know. At that time we experienced a very big shock of the earthquake. And everybody was very scared, regardless of ideas, whether, whether he understood, he, they understood what kind of, what has happened, what was happening. They don't understand, but the emotion moves.

[45:11]

Inspiration, inspiration toward all monks, get out! All monks get out, you know. But unfortunately inside of the Zazen hall, you know, we had, we had candles setting the fire, main candles and small candles, lanterns and the incense sticks burning the fire. Nobody attention to it, nobody paid attention to it. Everybody go out, suddenly. There was nothing, nobody there. But this priest, this priest, as soon as, as soon as when he stepped out, stepped out and had the big shock of the earthquake,

[46:16]

right now he rotate, he had half rotation, and get in, get back, get back into the order and put off the fire and the incense stick, the burning incense stick, like this, upside down, and putting the incense stick into the ashes and go out. At that time, the famous Zen priest, Zen master, this priest practiced under him. This priest, this Zen master get out, running away, without putting off the fires and the incense, burning incense sticks.

[47:19]

Nobody paid attention to burning candles, burning incense sticks. This priest who is, who had been called something funny, and had the cows, get back. This is very interesting. Who is stupid? Who is Zen master? Very interesting. This is real story. Not imagination, not dream. This is real story. So, the first important thing, regardless of criticism, all you have to do is to keep right thought, right thought. All you have to do is just do it.

[48:21]

Through practice Zazen. This is Nen wisdom, Nen wisdom, Nen wisdom. Unfailing thought, there too. Whatever you do, you have to keep this unfailing thought. This is one of excellent specific signs which Buddha has. And the other one is unflagging zeal, unflagging zeal therein. This is Nen, Nen Mets, Nen Mets. Mets is Mets is to disappear, to disappear.

[49:31]

I think if you do same thing day after day, I think you'll feel, you'll feel that you will be get tired and fed up with the same thing, day after day. Even practice Zazen, you know, if you cannot experience something special, such as enlightenment, you discourage about Zazen, you know. What is Zazen? I don't want Zazen. You always wash your face every morning. I think even though, regardless of whether your face is clear or not,

[50:44]

you have to wash your face. This is important. This is one of your duties, day after day. What you have to do first, when you get up early morning, but if you remain the same thing, you will be fed up with washing your face. Oh, I don't want. I don't want washing my face. Because my face is very clear. Oh, my face is very clear. Looking at my face, reflecting on the mirror. Oh, nice, nice face. I don't care washing my face. But Dogen then says, don't exchange greetings, good morning, without washing your face. If you practice Zen monastic life,

[51:46]

washing your face is the first important thing. First, what you have to do first, when you get up early morning. Don't do roughly. Don't do roughly washing your face. Your face is a very valuable face, you know. If your nose is twisted, something like this, you're discouraged and you don't want to walk on the street outside. Always you want to stay inside of the house. So even the nose, even the lips, even the chin, all are very valuable. So please take care of your face. Practice washing your face every day. This is important. And then you should exchange greetings, good morning.

[52:50]

Because after washing your face, your mind is fresh. This is real truth, you know. We cannot explain logically why you must, you must practice washing your face to make you fresh. But anyway, the practice actually of washing your face makes your mind fresh. This is real truth. And then you should exchange greetings, good morning. How do you feel? This is pretty good. But without washing your face, it seems to me that you look like you're sleeping already. Even after getting up from the bed. And then you say, good morning. The word is the same, good morning.

[53:56]

But the feeling is very different. Good morning. Good morning. You say, people, children say, you know, we have a Sunday school every Sunday. The children get in, get in the dozen or upstairs. And they say, good morning, Sensei. This is pretty good, you know. At that time, right now, right after, right after they said good morning, Sensei, I said, good morning, honey. That's pretty good. But if the children say, good morning, what are you saying? I don't want to answer to this greeting. Good morning. Then, washing your face is one of the very small details,

[55:04]

very small details in our daily life. But this is important. People have to expect unusual events, which happens in everyday life. If peace, peacefulness, continues in this world, you are always expecting some account, some account of newspapers. Today, what happens, you know, unusual events. Wow! If there is nothing to be attracted to, you know, today's newspaper is not interesting. I don't want. This is human being. So, the Buddha, Buddha has, Buddha has unfurling jewel therein, whatever he does.

[56:10]

So, even though the same thing continues forever, life after life, you have to practice. You have to practice unfurling jewel therein. Then, in Zen story, you will find a very interesting story. What is Buddhism? What is Buddha? Zen master says always to these questions, did you finish breakfast? Not yet. Please go ahead to eat, to have a breakfast. This is Buddha, you know. This is practice of Buddhism. It's funny, you know. Very simple, very simple. But Christianity, Christians say please pray to God.

[57:12]

Amen. Right after praying to the God, and went back to your home, you do something bad. Ah, my goodness. You run again, you rush into the church again. Amen. And as soon as, as soon as when you step out of the church, you think something bad. Oh, my goodness. So, if you understand the word as it is, you have to practice the right thought.

[58:15]

Right thought is shikantaza, shikantaza. But actually, when you reflect upon yourself strictly, it is not so easy to keep such a practice. Because most people are common people, you know, who have 180 visions. Then you think, instead of practice zazen, I think for me, it is better to practice playing guitar, playing harmonica, with strict concentration. If I have suffering,

[59:18]

if I have, if I suffer something, in order to forget my suffering, in order to avoid my suffering, we need some concentration, you know. Then, instead of practice zazen, it is better for me to play harmonica, to play guitar, to play a go. There are many people who will, you know, divert, divert your mind from your suffering, from your cares, from your troubles, and such and such. You cannot, you cannot understand what you are doing, because you are really crazy about doing,

[60:20]

playing harmonicas, playing guitars, playing go, playing jambos. You don't understand, you don't recognize what you are doing right now. But zazen, zazen, zazen, zazen is terrible. Zazen, when you practice zazen, you are always, what you are doing, you are always practicing zazen, without thinking anything at all, because Rabbi Kataki said, don't think anything. Okay, you know, you practice zazen like this. But you find always, you find always there is many things happen, many delusions in your mind. And then you understand who you are. Understand yourself who has,

[61:25]

who has how many delusions I have, you have. At least during the sitting meditation, you can find, you can recognize. But if you play the piano, if you play the music, if you play the soprano, if you sing the songs of a soprano, jambos or go, anything, any kind, I think you don't understand what you are doing, because completely you are crazy about playing, playing jambos. But practice zazen, you are always, you must have, you know, zazen make you, make you find, make you recognize who you are, what you are doing. This is very wonderful, you know, this is very wonderful. But in this world most people don't understand,

[62:28]

don't recognize what they are doing. Always they rush into the, just they enter the church and they pray, that's all. Someone asks what you are heading for, I don't know. Please ask church, please ask God, please ask my horse. I don't care where, where I am going, heading for. This is a very real situation, human being of our day, not only our days. Since human being was born in this world, of course scientific way of life is developed very fast, very good, you know. No human knowledge, human effort, enable man, enable man to reach the moon.

[63:30]

This is wonderful. But they don't understand what they are doing. So, important thing is to understand what you are doing. For this we have to forget your position, your fame, your wealth, your money, your fame, and many kinds. Forget. I am Reverend Katagiri, you know. If I stick to my position, Reverend Katagiri, my assistant of Sukhiloji, you know, you say, yes, that's it. Maybe teacher's attitude, yes, yes, got it. It is all right too. But the important,

[64:32]

what I want to say, I have to forget this attitude. Anyway, all I have to do is, all you have to do is, I said always, to let the flower of your life bloom, at any time, at anywhere, whatever you do, whoever you are. This is important. This is shonen, right thought, right thought. You know, the Siddhartha, I think, Siddhartha, written by Hermann Hesse. He said,

[65:35]

he said a very interesting way of his own life, his own way of life. Siddhartha went to see Kamaswami, the merchant, and was shown into a rich house. Servant conducted him across costly carpets to a room where he waited for the master of the house. Kamaswami came in as supple, a lively man with graying hair, with clever, prudent eyes, sensual mouth. Master and visitor greeted each other in a friendly manner. I have been told that the martyr began, that you are brahmin, a learned man, but that you seek

[66:38]

service with the martyr. Are you then indeed brahmin that you seek service? No, replied Siddhartha. I am not in need, and I have never been in need. I have come from the samanas with whom I lived for a long time. If you come from the samanas, how is it that I am not in need? Are not all the samanas completely without possessions? I possess this. I possess nothing, said Siddhartha. If that is what you mean, I am certainly without possessions, but of my own free will, so I am not in need. But how will you live if you are without

[67:39]

possessions? I have never thought about it, sir. I have been without possessions for nearly three years, and I have never thought on what I should live. So you have lived on the possessions of others apparently. The merchant also lives on the possessions of others. Well spoken, but he doesn't take from others for nothing. He gives his goods in exchange. That seems to be the way of things. Everyone takes, everyone gives. Life is like that. Ah, but if you are without possessions, how can you give? Everyone gives what he has. The soldier gives

[68:41]

his strength, the merchant's goods, the teacher's instruction, the farmer's rice, the fisherman's fish. What have you learned that you can give? He said, I can think, I can wait, I can fast, I can fast. He said the three ways of life. I can think, I can wait, I can fast. the meaning, the meaning of what to think the truth, think the truth, to have practice, practice right view, right view. What is the world? What is human being? Whatever happens, what kind of, what terrible, how terrible suffering

[69:42]

you have. You strive, you must strive for practice right view. What is truth? What is human being? Without, without being caused by the object. This is I can think, I can the practice, this is the practice I can, what sit down I have. I can think, saying I can think. Second is, I can wait, I can wait. I can wait is very important, I can wait is important. Within the, within the world, within the world based on, based on the law of change,

[70:43]

law of change, there is nothing to hit, there is nothing to expect. What should I do? What should you do? But, the important thing is you have to wait. You have to wait means to, to look at your life with care and make a plan and walk, or put this plan in practice day after day. This plan, maybe this plan is a setting for five years, maybe this is the plan of five years or ten years. Anyway,

[71:46]

if you make a plan, if you make a plan for the right opportunity, right opportunity, what you can carry out, carry out this plan step by step, one by one. So, even though now you are, you don't understand what Buddhism is, you must see, you must make a plan how to understand Buddhism. And, all you have to do is, you have to do to step, to walk step by step. Four, five years, ten years, maybe life after life. This is the practice, what Siddhartha said, I can't wait. I can't wait. If you have such a plan,

[72:48]

it is not necessary to be hasty. Even, even, even though you have a big shock of an earthquake, the archbishop of the A.H. monastery named Taisen Kumazawa, when the earthquake happened, the monks, the monks rushed into, at that time, he took the bath. He was taking a bath. Amongst, amongst who was following, who was taking care of him, rushed into the bathroom. He said, earthquake, please get out, right now. Archbishop said, wait, wait, I am taking a bath now. You can't wait,

[73:51]

okay? You must be awake, you must wait. I can't fast. I can't fast. Third point is, I can't fast. I can't fast doesn't mean to fast, to eat nothing, to eat nothing. It means you must, you never be, you never be distracted by the only desire to eat, to wear, to live in mansions, or to dress a wonderful dress, cloth, like this. Whatever happens, you are not, you are not distracted by the only desire to eat, to wear, to live. What you have to do is to think, to think the truth,

[74:52]

to think, to wait, to wait for the right opportunity. This is the three ways of life, which as Siddhartha said, I think this way of life is very important for us, particularly our days. You can think truth, you can wait, you can wait, you can fast. You cannot be distracted by, you cannot be, you cannot be tossed by the only desire to eat, to live, to dress. There are lots of things, lots of important things which you have to, have to take into account. This is to think the truth, to wait for the right opportunity.

[75:54]

Think, correctly speaking, about, about the right thought. Think we have to practice the way of life such as what Siddhartha said. Do you have a question?

[76:29]

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