The faith, I have so far explained about faith. Faith leads us to direct one's physical and mental attitude to decide on a certain course or destination. with a confident belief regardless of whether it is useful or useless. Practically, you can really direct your, direct the attitude, physical or mental attitude toward a certain destination or certain course, whether it is useful or not anyway.

[01:09]

That is very practical determination coming from the depths of your mind. So that is a faith. But still it's, you know, vague, mean. you don't understand if you don't experience this. So Buddha recommends the people who recommend the people the practice of the five faculties and the five powers who are weak in faith or who See who find it a little difficult to have faith. These five faculties and five powers are mentioned in the system of the Buddhist practice mentioned by Buddha.

[02:16]

37 Conditions Contributed to Enlightenment. You can see this in the, what's the doping? Book two. you can see the translation of the 37 conditions contributed to enlightenment, bodhisattva enlightenment. So among them, there are five faculties and five powers. Five faculties are faith, effort, mindfulness, samadhi, and wisdom. The five powers means powers are also saved.

[03:19]

The power of the faith, the power of the effort, the power of mindfulness, the power of samadhi, the power of wisdom coming from five faculties. So if you find it difficult to get the faith, Buddha recommend us the practice of these five faculties, five powers. So I want to explain a little bit about this, the five faculties. The faith, effort, mindfulness, samadhi, and wisdom. very often the term wisdom comes, it occurs in Buddhist teaching, very often. But we don't understand what the wisdom is. It's very vague.

[04:20]

So maybe we may understand like this. So wisdom is kind of virtuous quality in healing in the process of the ultimate thought. Ultimate thought is the foundation, basis of existence, okay? True, true. Whatever it is, you can see through your six senses or you cannot see through your six senses kind of mental situation. But what you can think, whatever, physically or invisibly, in other words, all which exist in this world are anyway from moment to moment function.

[05:27]

They don't stay with certain forms and marks without function. Say, if you see something as a mark, so-called trees, birds, cushions, it works constantly. It has its own process, its own process. So even the truth, acting as thought, has to have its own process. in order to know who it is, who he is. If you believe the truth is just like a fixed form, which doesn't process, At that time of truth, you never have a chance to know who she is.

[06:35]

For instance, the eye itself, the eye itself can't see eye. Do you understand? This finger can't see any way, finger itself. But this is a being which exists from moment to moment. As long as it is, it exists in this world. Anyway, it has its own substantiality and also mass and also function, process. So you can see this from the three points, the three different angles. substantiality and also forms or mark and also function. So this extra substantiality or extra mark, so-called finger or eyes,

[07:44]

doesn't have their own function or process. They don't have any chance to know who they are. So for this, in order to know who they are, eyes must function, work. What is it? That is to see. To see. When our eyes work, so-called to see something, and then It is called form, mark, so called eyes, okay? You understand? So eyes as a mark and eyes as the process are exactly the same, same as kinetics. So when the truth functions, processes in this world simultaneously, it creates something. That is called truth.

[08:47]

Birth, you know. So truth is one. It creates something, many beings. Why? Because... Trees has completely different conditioned elements from other beings, birds, human beings, waters, lakes, etc. That's why trees come up. But basically, trees are anyway coming from Artemis rocks. So when the ultimate source finds them, then simultaneously the ultimate source creates its own marks. And then there are many kinds of marks. That is the trees, birds, horses, and sheep. So trees are itself marks of the trees is exactly identical with the function or process of the ultimate thought.

[09:58]

So process of the eyes, it's the same applied to the eyes. The process of the eyes creates and is simultaneously identical with marks of eyes without process. Eyes cannot have what? Chance to know what eyes are. What eyes are means we try to make the eyes as four. Create the eyes as four. At that time, that is the chance to know. To know. Do you understand this relation? Continuous. It's happening. So from this point, what is the ultimate source?

[10:59]

The ultimate source is the Dharma, we say, or the truth. Or sometimes, we say the mind. This mind is very vast, the immensity of the human mind. Not human mind you believe. use the term mind as the ultimate thoughts or truth. That is sometimes used as a term in the Buddha. So sometimes the ultimate thought is called truth and darkness and also the mind itself. When you realize this, then you are called Buddha. And also, in terms of your experience of realization of this argument at the source, then you can put the name on the Dharma as Dharma, form of Dharma.

[12:05]

Because you can see the Dharma Truth object, so you can put the name on it. That is called Dharma. or truth, I tell you so. But I tell you so or them or truth are exactly exist everywhere, in everything, exactly. But it's really immense. That's why it's exist with you in everything, but you can't. Well, it's pretty hard to know. Because it is too close to know. If you are too close to know, if something is too close, it's very difficult to know. For instance, if the food is digested, if food is digested completely, it's very close to you. So it becomes blood, and then everything becomes one with you.

[13:08]

So at that time, you don't know. So when you know something, at that time you can create a gap between the you and the food, and the stomach and the you, and then you can feel pain, you know? If you feel a pain, if you have a pain, stomach pain, well, you can create the gap between you and stomach. That's why you have to pay attention to the stomach. Well, the stomach is completely functioning exactly one identity with Well, of your body and mind and something of your life, the mark of your life, no problem. It's two problems to know exact one. But if you pay attention, immediately you can create a gap. That is called mark. Mark four. Star. And pain. And three, birth.

[14:10]

And many forms comes up. So our results exist in everywhere, in everything, anytime, anywhere. But it's too personal. But we are always constantly there. So, do we have a chance to know? Use the wisdom. Wisdom is, anyway, virtuous quality in hearing the process of this ultimate source. When the ultimate source process starts to work, immediately it serves as the source for quality, the virtuous quality. to know the relationship between the ultimate self and the human world, the mass of the human world, the mass of the ultimate self. The mass of the ultimate self means the human world. So immediately, you can see, wisdom can see the relationship between the two is equality, not creating gap, inequality.

[15:24]

Not separate. That is a wisdom. That is a wisdom. So human world and ultimate source exactly understood by wisdom equality. Equal, perfect, without creating any gap and completely in perfect peaceful situation. That is a wisdom. So if wisdom is attached to the form of the atomic source very strongly, if wisdom is attached to any form of the human world strongly, not function of wisdom, characteristic of wisdom. So wisdom constantly considers the relationship of the boss, ultimate thoughts, truth, and human work, exact, in equality, in peace, in harmony.

[16:35]

That is wisdom. So this wisdom is quite different from wisdom at the philosophical terms called pure reasoning. Pure reasoning in philosophy. Pure reasoning is a kind of pure thinking of your human consciousness. If you will really use your human consciousness and constantly looking at the truth, the seeking for the truth, then, well, pure nature of the human consciousness can contact with the truth, actually thoughts directly. That is called we. Okay? Yes. Pure reason. But in this case, still, it is a part of the human consciousness. But wisdom is not the part of the human. It is the part of the human consciousness, but more than pure reason.

[17:42]

I can't explain this. So, psychologically, what do we say? Our originality. Our originality. But I don't want to explain this one anyway today. So it's quite different. So first of all, you should understand the wisdom. Wisdom is a human really deep capability, deep capability enough to know, to consider, to understand, to comprehend perfectly in peace, in harmony, the relationship between the truth and the human world. Exactly. How communicate, how to create the human world for God. So this truth is not the God you know, you know?

[18:43]

It's not. It's different. But temporarily, if you believe, that's all right, okay? But in Buddhism, the ultimate source, even though I explain it like this, it's not kind of God, so-called creator. I don't think so. Because the ultimate source is absolute, but it's not absolute. Because it is produced by a conscious number of conditioned factors. We don't know from where the conditioned factors come. Well, everywhere. Through the past, to the present, to the future. Anyway, conditioned settlements, yeah, lots of conditioned settlements. And then comes up time and space and time and space. How many beings exist? We don't know. There are lots of conditioned settlements we don't have yet.

[19:44]

That's why scientists can survive to the third. Universe and moons and galaxies, lots of things. There's lots of conditions. In the conditional spectrum, there's lots of conditions in the human world. Then you can, you can exist. You are born in this world as a category, as a mark, as a ball of light set, as a piece of the table. from where the table comes. Well, we can explain, you know, who made this, from where the table, this would come. But still, there are lots of conditions, elements, which you have never seen before. That's for when you eat the meals. First of all, we should appreciate who, from where they come. Come from lots of conditions there.

[20:47]

would come. That is gratitude, appreciation. Appreciation comes from deep reflection, deep insight, the function of the insight toward life, toward your life, toward others' life, toward also to me. At that time, gratitude comes up. So anyway, wisdom is great capability enough to recognize or realize the relationship between the truth and phenomenal world, and keeps becoming without creating a gap. So, then I think, Faith is faith. The relationship between faith and wisdom is just like a piece of paper with two aspects, back and front.

[21:48]

So, faith is when you have, you have, when you realize, when you have, when your wisdom is the exercise, then naturally faith, well, comes into existence. So called Total communication. Total communication with you and actually thoughts. This is called faith. Total communication because wisdom. Wisdom is one side of the piece of paper, the front. And understanding and realizing that peaceful relationship between the truth and the phenomenal world without creating gaps. So, very naturally, you can communicate with the body exactly without creating any trouble. That is full communication.

[22:50]

Full communication, okay? That is called faith. Faith beyond intellectual sense, anyway. If you practice this ascension and listen to polishing your ears, polishing your consciousness through the listening to the Buddha's teaching and helping the people, anyway, living with the ascension being in peace and harmony, then naturally wisdom comes up. And then, that is, you can experience something. That is total communication with all sentient beings. Phenomenal light and truth. That is so-called faith. And then, that's why I told you yesterday, that faith is first. There are four kinds of faith. First is first. It is a faith in God. actually thoughts, thoughts, thoughts.

[23:53]

Because a man comes to meditate on the Dhamma of the Truth, I told you. Dhamma of the Truth. A man comes to meditate with joy, with joy. So when you have totally full communication with, you know, the happiness thought and the basis of existence at that time, you can enjoy. Well, with this from the ground, very naturally, like a spring, okay? That is a spring. And then, next, effort. Effort is energy, I told you before. So if your wisdom understands the full function between the truth and human world, at that time you can have a total communication in peace and harmony totally.

[25:06]

At that time you can get really enormous energy comes up. Just like if you try to strike a vein with the water or oil or natural gas, if you find it exactly, to strike means total communication. The pipe hits the vein of the natural gas. And then at that time, you can have full communication with them. And then enormous energies are funneled into the pipe. then gas comes up, okay? Water comes up naturally. It's not your effort. It's not your effort.

[26:07]

So that's why zazen is the faith is of you are the rinpoche and kriya means it's not something you try to create. It's completely from you and others anyway. All important point is, if you have to do zazen anyway, zazen do zazen. You should anyway strike a vein of a stream of zazen anyway. That vein of zazen means, vein of, it means the exact same vein of tree's life and karate's life. So exactly you can hit it, hit the, you know, stream over the water and not forget. If you really do the Zen perfectly, you can get very natural. And then it creates energy.

[27:09]

So maybe you can experience a lot of energies comes up from you when you do the Zen. You don't know what to do. Have you ever experienced that? I experienced a lot in many ways, physically and mentally, not when it comes up. Because you can get, you can strike, you know, you can strike a beam of life, life stream, life stream. Life comes up, that is an energy. So how, only when you have a full communication, means one predicament, okay? If you have a full communication with something without one-pointedness or high-ness, that time, naturally, energy comes up. And this energy is called effort. Effort. But this effort is not something you try to create.

[28:11]

Anyway, when you do the then, do the then. And then real effort comes up, okay? But simultaneous comes up. So zazen is what? Zazen is something you do by your effort? No. To look at it, you are drawing in zazen by the zan. Zazen lets you do zazen. You don't do zazen. So that is the human effort, okay? Human effort. In the Shoryuken, there is an interesting story. Doko Zen Master sleeping in the street in the temple yard that time, Doko Zenji passed by and he said, how hard you are, your work, how hard your work is.

[29:21]

In other words, you are hard at work, you know. And then the, you know, we go and says, you should know, you should know the one who don't move, who are not hard, not hard at work. Means, you know, the, Then let me say a story more. Dogo says, if so, there is a second moon. Second moon means you said you should know there is a one who are not hard at the work. If you think so, behind the hard work, there is not hard work.

[30:24]

so-called atmi-truth, atmi-truth. Anyway, it's very still. So it means maybe it is atmi-thought. And that atmi-thought And also, here is a ungamsenji, ungamsenjis, and a person or the person who is walking means, walking on means a phenomenal work. But actually, phenomenal work, ungams working, and those are, to me, so-so, exactly one. But anyway, adobozenji says, if so, is there a second one? You mean that I should know the ultimate thought behind your hard work?" So immediately he understood the situation, reality, dualistic way, in dualistic sense.

[31:31]

So, and then Ongkhan Zenji held up the broom saying, what moon is it? You know, broom. He held the broom up like this. And then what you want? See this. This movie is actually so hard work. Can't you say so? Well, Karagi always work, you know, doing that then. Oh, Karagi work hard. Sorry for him. But anyway, of course, I feel so hard work. But then I should know Karagi is of who is not hard work. That means who is working hard. Karagi or thought or yet, in a sense. But it is a power of understanding of the whole world, not exact total understanding as a whole.

[32:32]

Not understanding of the karagi is including all sentient beings as a whole. So I should know the karagis who is the hard work, and also on the other hand, I should know the karagis who don't work hard. And then karagis comes up. Who is, what do you want from this karagis? Karagis, this karagi who feels hard is belong to the phenomenal world. By effort, you try to do hard, to be hard. This is, or this karagiri who exists in the middle of reality, you don't know, you don't, you can't think down what it is. At that time, karagiri belongs to the ultimate soul. Oh, no way. I cannot say so. I cannot belong to the ultimate soul. I cannot belong to how I work. So, where should I go?

[33:36]

If I am myself, all I have to do is just be right in the middle of reality. Just be. Just right in the midst of the reality is completely beyond art and its source and phenomenal world. That is present. of the Karagiri, blooms, you know, presence of the blooms, presence of the Karagiri as a form. But this is the, this is the completely, something you have to dance to that. So, from this point, Karagiri is constantly, anyway, Communicate how I should have a full communication with you when it will come. When the Kargi comes, I should have full communication with the Kargi, including all session being.

[34:36]

The couple we are, and the night, daytime, and whatever. That other time, I can get the energy. this energy is i do i am hard at work by my effort no way so any let me let me be hard at work that's all so it's not hard just work just work So that's why 雲間禅師, 雲間禅師, held up the plume, saying, watching only this. Doggo, Doggo persisted. Indeed, this is the second moon. 雲間禅師, 雲間禅師, held up the plume, saying, watching only this. Doggo, Doggo persisted. Indeed, this is the second moon. 雲間禅師, [...] 雲間 Gensha remarked, indeed, this is the second moon.

[35:56]

Second moon, this second moon means, second moon, back by, behind the second moon, there is the first moon. So, as we saw, exactly one. That is what Gensha said. It is. second moon, but there is another second moon separate from the earth itself. That is the situation of all sentient beings, which is existing constantly from moment to moment, so-called reality. In the reality, there is nothing to condemn anyway. But it really works. It really works. So this is an effort. So that's why if you have full communication with your object, that time, total energy, enormous energy, spring up, coming up from the ground.

[37:00]

Even though you don't know, you don't know what it is, so even though it makes you confused, anyway, it's something else. Then finally you know what to do. Then finally you can achieve the goal of doing something. So this is an effort. And then the third, mindfulness means, mindfulness means dwelling in, no, not forgetting the Dharma, truth, in your life or in your life. So if you have energy, this kind of energy comes up constantly, you cannot forget any way energy. You cannot be lazy. Even though I want to be lazy, but anyway, energy comes up. So energy drives me, drives me not crazy. Drives me just to do something and keep going on. This is a mindfulness.

[38:04]

Why? Because mindfulness is not yet down to So we have to do something on the bridge instead of on the dam. Then you have to have a full communication with it. That is called bridge. And then next the airport comes up. When you have this kind of airport, then you can be right on. That is my wish. Constantly, you can tune into the dial of the rhythm of a universal life. You can listen to the sound, voice from the universe. Just like a radio, TV set. Exactly. That is a mindfulness. And then next, jhana, samadhi. Then, jhana, samadhi means to dwell in, down, constantly. That is a samadhi, dozen.

[39:07]

And if you understand the Zen like this, then naturally your life is going with Samadhi, if you have mindfulness. So, but it's very difficult in your daily life. That's why the Bhiktenji, right, they teach us how to live in monastery, how to wash your face, how to use the toilet, how to use your bed, sleeping bag, and etc. So, When you wash your face, anyway, you should have a full communication with anyway, and water, and toilet paper, and towels, other things. OK? Other two. Understanding completely whole peaceful relationship between and

[40:13]

Phenomenal words are called water, faith, and there are two thoughts. That means accepting we have to have full communication with compassion, with kindness, and friendliness. Then that means Wisdom comes up very much. That means to understand totally in peace, in harmony, relationship between action source and the calamity of water. So how can I get wisdom? Anyway, the practice is either water, deal with the water, with communication, with compassion, with kindness, with friendliness. So I always recommend the people a kind of practice.

[41:17]

So when you, who has to practice long, So zazen is important on a daily basis, and also studying the Buddhist dream is also important on a daily basis, little by little anyway. Zazen is just like a water, stream of water, constantly going. So you should do it. Because zazen is the only unique way to direct but to have a full communication totally without discrimination. It is really easier than other forms of daily life you are involving. So that's why the thing is simple and also perfect way to have full communication. That's why the thing is important and also studying because you have a kind of big head to take care of your big head.

[42:23]

Don't destroy, don't fight with your head, anyway. Words, use the words, use the scriptures, through the listening to the Buddha's teaching, any way style. Okay? There's also paying attention to your object in your daily life. When you use the water, anyway, pay attention to the water. You have so far used, you know, water as the after-under. Because we have a lot of work, lots of papers, lots of toilet papers, and tissue papers. So we should pay attention, kind attention, considerable attention, anyway, toward your object. You can show and use the toilet papers. That's pretty good. You don't believe this, but before you use, but actually you have to rush into the using a toilet paper, but stop it for a while.

[43:30]

You can show. You, that's great. After the very moment when you do get stuck to all that, anyway, toilet paper is very poor communication. Poor communication with toilet paper. That's why toilet paper supports your life anyway. So this is so-called mindfulness, the faith, and the effort, and mindfulness, and samadhi. So in your daily life, you can do always samadhi. You experience samadhi means be right on in the realm of toilet paper's life. be with, be present with, anyway, life of toilet paper. That is called practice of samadhi, jhan, extending into daily life. Now, that is the simple practice is zazen.

[44:34]

But when the zazen is extended into your daily life, that is anyway, everyday life. Communicating fully with your object. with compassion, with kindness. That is so-called jhana, samadhi, zazen. Jhana is translated as samadhi sometimes, zazen sometimes, meditation sometimes, trance quality sometimes, but anyway, whatever you understand this, zazen, samadhi. Then very naturally, wisdom comes out, very naturally. Then wisdom anyway simultaneously shows faith. Full communication. If you have a full communication, there is a great chance to create wisdom. Wisdom comes out. Doors of wisdom open.

[45:35]

When the doors of wisdom open, very naturally, doors of faith open. So, simultaneously, it's related. Then, very naturally, you can get the energy. If you get the energy, total energy, coming from the bottom, before you create energy, you cannot create the energy, real energy. Then, at that time, you can really have full communication, so-called faith. So very naturally these energies and faith support your life. Achieve the goal of the spiritual life. Very natural. Then this is called mindfulness because this supporting the developing your life and promoting your life, deepening your life is that which you are constantly

[46:39]

with anyway too. That time your life is deeply so-called mature, maturity. Your life is mature. So this is the mindfulness and jhana, the Zen. So the Zen has to do and then when the Zen is extended into daily life that is well everyday life. So Then everyday life is constantly tuning in to the dial of the rhythm of life, universal life. Very naturally, you can get the wisdom. So, all five, anyway, interconnected. Then from this, from these faculties, well, great enormous powers, that is the spiritual power, comes up. And anyway, help your life. You don't know from where it comes.

[47:42]

Anyway, it comes up. That is what they are calling to the faith faculties. Anyway, you'll never be cheated by. Well, common sense. Common sense or the Monday's views. If you look at the human world, people have completely different views and way of understanding from you. If you try to communicate with a lot of people, you don't understand that the people hate you, you know, because you have a different understanding. a little bit deep, you know, a little bit deeper than other people. So, well, if you have this faith, very naturally, you are not teared by, you are not being wobbled by, carried away by, well, common views which usual people have.

[48:46]

So very naturally, you can stand up straight. Then, You can get anywhere. The continuation of the water comes up. That is the life, your life. Creating, creation of your life toward the future. So water, just like a fountain, water comes up. This is your life. That is so-called creative life. So Buddhism is really creating your life, individual creating life. So you shouldn't have a certain stereotype of the human life molded by a certain frame, so-called Buddhist, so-called I am strict Buddhist. But Zen Buddhism always creating your creative life.

[49:47]

whatever, in whatever situation you are going, anyway. Artist, as artist, you know, as a carpenter, whatever it is, you can create your life. And then, very naturally, the mindfulness, anyway, that is a joy, and also you can help people. Anyway, you can help them. So very naturally from your each pores, illumination comes up. Can you see your illumination? Yeah, you can see. You can see through this particular camera. If you use a particular camera and take a picture of you, how much your illumination comes up from each pores. You can notice. So, if you practice like this, it's huge.

[50:52]

Anyway, hell, you know, around your body. It's because you are constantly not forgetting that. So you are always communicating with the down truth, tuning in to the dial of the rhythm of life, the universe of life. So that is wonderful. So naturally, next, samadhi comes up. Very steady, majestic attitude. Majestic, stable, anyway, attitude of human life. Through this, people are very moved by this. That is called jhana, power of jhana, samadhi. Then, naturally, we can find wonderful, skillful means to educate, to help all sentient beings. That is called wisdom.

[51:52]

The power of wisdom. Any other questions? So if you don't understand anyway faith, you can try to understand or practice five faculties together. Then very naturally you can know the image, broad image of faith. What is that? Faith. That's why I taught bodhicitta as faith. That is the effort I put. But anyway, this is a very kind... the way of understanding what is faith.

[52:56]

You mentioned four kinds of faith. I didn't understand exactly what they were. I didn't understand exactly what the four kinds of faith were that you mentioned. I didn't tell you four kinds of faith at all. I said one. Well, you can read, you can see it in the book, Awakening of Faith. That is the 60th page. It's 60... sees a section of the faith and the practice toward the end of that book.

[53:58]

If you want to communicate with your object, you have to be aware of it. And awareness, it seems like there's a little separation there. Yeah, there is. So through the consciousness, there is a separation. So no separation means no separation is found and right in the middle of practice itself. That is a full communication. Practice. Between you and toilet paper. Not hurting toilet papers anyway. Helping the toilet paper's life. That is a full communication. But if you see the toilet paper through the consciousness, etc., it seems to be separate. Well, this is the human world. So always we can see the toilet paper through the six consciousnesses, you know, feeling, perception, the imposter's consciousness, you know, immediately.

[55:09]

But you should communicate with this, but it is not the goal. So if you see the toilet paper through the sixth consciousness, then next, anyway, you have to have, communicate with toilet paper fully means without creating gap. That is a practice. The two can't happen simultaneously? Simultaneously. Okay. And that way you have a full communication that the separation is behind, behind the practice. So separation doesn't come out. For instance, when you really devote yourself to do something, you don't know, you know, you don't see the separation, don't you think so? Sort of a football game, you know. We can see the ball and the football players.

[56:17]

But the football player himself don't realize the separation. Right in the middle, while they're working on the ball. Do you understand? So the separation is behind. Is that okay? So separation also should be about provide for communication. At that time, you can really make life for those people alive, help those people survive. When you were talking about the eye not seeing itself, if a person is looking at themselves, they can't see objectively. They can only kind of know each other through their actions. Is that kind of what you're saying?

[57:20]

The eyes of themselves cannot see the eye. How about a person? Same thing. Right, okay. But the person, when the person, only when the person, well, works, you know, fully. And then that working means to know who I am. So you say, sometimes Zen teacher says, you should know who you are through Zen. Well, what do you mean? You should know who you are, how much you know who you are. No way. If you try to know who you are, you don't know. The more you try to know, the more you don't know who you are. It's a constant you have to know. Forget it. All you have to do is anywhere, practice. When you do Zazen, anyway, just work with Zazen, with the full communication, total communication.

[58:22]

That is called to know who you are. Okay? That is eyes. Same applies to the eyes. How the eyes themselves know who they are. What? What you in the world to see. To see means eyes have a full communication with a darn object. That means to know who they are. You understand? We are always separated. One of the brooms in the world is suffering. Oh, sure. Is there then, analogously, a second moon behind it that's quite effortless, is very joyous, such that if you live with wisdom, you can live with no guilt?

[59:23]

Excuse me. Just saying in a small way. Broom. Suffering. So I can expect you to start... And if suffering is one of the dreams of life, is there a second moon behind it? Well, how do you understand the second moon? Source after source. No, no, the second moon is... Oh, I see. Yes, the second moon. Okay? Sure. Yeah, suffering. You mean that you want to, you ask me that, you know, what they do with suffering. And then second rule is behind. Yes. Sure it is. So that means if the suffering is backed by the second rule, that is not suffering anyway.

[60:26]

Okay? Okay. suffering, you understand, is one of the human experiences through your five scanners, through your consciousness. That is called suffering. It's a new, really attractive thing. But when the suffering is bounded by artemis source, artemis source means the source of suffering. What is it? It's a zero. That also means that you have to communicate. How can you communicate? So, first, communicate the suffering. That's why Buddha says the suffering is truth. Truth over suffering. Following truth.

[61:28]

We'll be right back. If wisdom is present, is there no more suffering for the individual if wisdom is present? You cannot say so. Suffering is truth. As long as suffering is truth, so is suffering.

[62:35]

So in Buddhism, suffering is not only suffering. Suffering is... Not suffering is also suffering. Or prayer is also suffering. So in other words, receive, perception, you know. Perception, receiving is always suffering. So whatever you receive, suffering or not suffering or neutral or... Don't you think so? Compassion is suffering. Oh, compassion is suffering. Compassion, you can even really suffer. Try to make your compassion alive in order to help the people.

[63:44]

It makes you suffer. I was thinking about... All stories of teachers who, when they listen, they feel the same way about somebody. Mine was about a blind man. The reason I asked that question was sometimes it sounds like we define something as suffering. We make the definition, oh, this is suffering. And later, we don't make that definition. It's there, but... You know what I mean? Like that. I didn't mean... By making definitions and by making a promise and through the language in order to the human society.

[64:52]

Since you were born, born, on birth, you know, your parents always trained you. I am mother, mother, mother. So very much if you believe, oh, you are mother. That is a promise, you know. we have made in human society. But we're already mother. So always this is. So suffering is same, same apply to the suffering. Suffering, suffering, suffering. If you don't like the suffering, but actually wherever you may go or whatever you do and wherever you are present, you know, without doing anything, just to be there. It's very suffering, don't you think so? I was in hospital for five days. Well, second time I didn't have an operation, but just lying in bed, you know, on the bed, putting a tube through your nose and just lying on the bed.

[66:05]

When you get up in the morning at four o'clock and every day come to Zazen, come to Zenda and do Zazen, you want to sleep more. You want to escape from suffering. But if you sleep all this, then you're used to it. Tomorrow is the Sashin, or one day's Sashin. Maybe if you have first experience, probably it may be difficult for you. But one day, don't worry about pain and boredom. Relax, okay? Relax. Next time, maybe tomorrow, I will explain a little bit about relaxation.

[67:21]

If you don't understand the practice exactly, anyway, Buddha recommend us to study anyway. Well, relaxation. But this relaxation is quite different from yoga teaching anyway. But anyway. You can have a relaxation right in the middle of pain anyway. You know, mine doesn't this time. It's really hard. I don't know why. It's really pain. I don't know. It's really pain. But I don't worry about it so much. But pain is pain, so I accept. And then right in the middle of the pain, well, get up. Can I give two points? So get up.

[68:23]

That's pretty good. That's the attitude. Even the second one, that's pretty good for you. But if you hate it, that makes you irritated, you know? And very naturally emotion comes up. That emotion comes up, awful emotion comes up from your judgment. And then when you attach to your judgment, then irritation, emotions comes up. Do you understand? So just take care of the pain. When you have a pain, maybe you can concentrate on taking care of the pain. Don't worry about concentration on the breath when you have a really awful pain. Just take care of the pain. I don't know how. Anyway, you should find it. Then just take care of one hour, 40 minutes with your whole heart.

[69:28]

Don't worry about next minute. Just to finish one session. So, next, second session comes. That's it. Right? So, this is pretty nice. It's not necessary to do anything. To do nothing, you can understand how hard, nothing to do. Can't understand.

[70:09]

@Transcribed_UNK
@Text_v005
@Score_79.11