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 faith. But still it's real vague meaning. you don't understand if you don't experience it. So the Buddha recommends the people the practice of the five faculties and the five powers who are weak in faith or who See if you find it a little difficult to have a 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 Master Dalton's book 2. 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, and effort, mindfulness, samadhi, and wisdom. The five powers means, powers are also saying, the power of the faith,

[03:21]

the power of the effort, the power of mindfulness, the power of samadhi, the power of wisdom coming from five pakhawis. So, if you find it difficult to get the faith, Buddha recommends us the practice of these five pakhawis. So, I want to explain a little bit about this, the five faculties. Faith, Effort, Mindfulness, Samadhi, and Wisdom. Very often, the term Wisdom occurs in Buddhist teachings. Very often. We don't understand what Wisdom is. Wisdom is very basic. So maybe we may understand like this.

[04:28]

Wisdom is a kind of virtuous quality inhering in the process of the ultimate source. Ultimate source. Ultimate source is the foundation basis of existence. Okay? True. Whatever it is, you can see through your sixth senses or you cannot see through your sixth senses kind of mental situation. Well, whatever, what you can think, whatever, visibly or invisibly, in other words, all which exist in this world are Anyway, from moment to moment, functioning. They don't stay with a certain form and marks without functioning.

[05:38]

So if you see something as a mark, so-called trees, birds, Christians, it works constantly. It has its own process. It's own process. So even truth, ultimate thought, has to have its own process. Its own process. In order to know who it is. Who he is. For instance, if you believe truth is just like a fixed form which doesn't process. At that time of truth, you never have a chance to know who he is. For instance, the I itself, I, I, the I itself cannot see I. Do you understand?

[06:49]

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, three different angles. Substantiality, and also forms, or mark, and also functions. So, if substantiality, or if the mark, so-called finger or eyes, doesn't have their own function or process. They don't have any chance to know who they are.

[07:53]

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. You understand? So eyes as a mark and eyes as the process are exactly the same, simultaneously. So when the two functions process in this world simultaneously, create something. That is called tooth. Birth, you know. So tooth is one. You create something, many beings.

[08:56]

Why? Because tooth has completely different conditions, conditioned elements from other beings, birds, human beings, waters, lakes, etc. That's why the tooth comes out. But basically, trees are anyway coming from the ultimate source. So when the ultimate source functions, then simultaneously, the ultimate source creates its own marks. Then there are many kinds of marks that either trees, birds, or things should be. So, trees are itself, marks of the trees, is exactly identical with the function or process of the ultimate thought. So, process of the eyes, it's the same applies to the eyes.

[10:04]

The process of the eyes creates and is simultaneously the identical with marks of eyes. With that process, eyes can have a chance to know what eyes are. What eyes are means we try to make the eyes a form. Create the eyes a form. At that time, that is The chance to know, to know. Do you understand this relation? Simultaneously, it happens. So from this point, what is the ultimate source? The ultimate source is the Dharma, we say, or the truth.

[11:06]

Or sometimes, psychologically, we say the mind. This mind is very vast, the immensity of the human mind. That human mind, you believe, in Buddhism, uses the term mind as the ultimate source or truth, as a dharma. That is sometimes used as a term in Buddhism. So, sometimes the ultimate source is called truth and dharma, and also the the mind itself. When you realize this, then you are called Buddha and also in terms of your experience of realization of this ultimate source, then you can put the name on the Dharma as Dharma, form of Dharma, because you can see the Dharma truth objectively.

[12:08]

So you can put the name on it. That is called Dharma. Or Truth. Ultimate Source. But Ultimate Source or Dharma or Truth are exactly exist. Everywhere. In everything. Exactly. But it's really immense. That's why it exists with you in everything but Well it's pretty hard to know because it is too cross to know. If you are too cross to know, if something is too cross, it's very difficult to know. For instance, if the food is digested, if food is digested completely, it's very cross to eat. So it becomes blood and then everything. It becomes one with you. So at that time you don't know.

[13:11]

So when you know something, at that time you can create a gap between you and food. And stomach and you. Then you can feel pain. If you feel pain, if you have a pain, stomach pain, well you can create a gap between you and stomach. That's why you have to pay attention to your stomach. When stomach is completely functioning exactly one, as identity with, well, of your body and mind and functioning of your life, the mark of your life, no problem. It's too close to know exactly one. But if you pay attention, immediately you can create a gap that is called mark mark for stomach and pain and trees, birds many forms comes up so our resource exists in everywhere in everything anytime anywhere but it's too close to know but we are almost constantly there so

[14:28]

still we have a chance to know through the wisdom. Wisdom is, anyway, virtuous quality in hearing the process of this ultimate thought. When the ultimate thought's process starts to work, immediately it's seen as a sort of a quality, it's a virtuous quality to know the relationship Between the ultimate source and the human world. Marks of the human world. Marks of the ultimate source. Marks of the ultimate source means the human world. So immediately you can see wisdom can see the relationship between the two in equality. Not creating gap. In equality. Not separate. That is the wisdom.

[15:29]

That is the wisdom. So, human world and ultimate thoughts exactly are understood by wisdom equality, equal, perfect, without creating any gap and completely in perfect, definitive, peaceful situation. That is the wisdom. So, if wisdom attached to atomic thoughts, form of atomic thoughts, very strongly, well, it's not wisdom. If wisdom attached to any way human world, form of human world, strongly, it's not a function of wisdom, capitalistic of wisdom. So, wisdom constantly considers the the relationship of the box, ultimate thoughts, truth, and the human world. Exactly.

[16:31]

In equality, in peace, in harmony. That is a wisdom. So this wisdom is quite different from the philosophical terms called pure reason. Pure reason in philosophy. Pure reason is a kind of pure function of your human consciousness. If you really use your human consciousness and constantly looking at the truth, seeking for the truth, then pure nature of the human consciousness can contact with the truth, ultimate thoughts directly. That is called reason. Pure reason. But in this case, still, it is a part of the human consciousness. But wisdom is not a part of the human consciousness.

[17:36]

It is a part of the human consciousness, but more than pure reason. I can't explain this. So, psychologically, in Buddhism, we say, are I a Vijnana? Are I a Vijnana? 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, harmony, the relationship between the truth and the human world. It's that. How to communicate, how to create the human world for monks.

[18:38]

So this truth is not the God you know. It's different. But temporarily if you believe, that's alright. But in Buddhism, I think it's so. Even though I explain like this. It's not kind of God, so-called creator. I don't think so. Because ultimate source is ultimate source but absolute but it's not absolute. Because it is produced by countless number of conditional factors. We don't know from where conditional factors come. Well, everywhere. through the past, to the present, to the future. Anyway, conditioned elements are there. Parts of conditioned elements. And then it comes up. Time and space and time and space. How many beings exist? We don't know. We don't know.

[19:41]

There are lots of conditioned elements we don't have yet. That's why scientists can't survive. Universe, Moons, Galaxies, lots of things. Lots of conditions. Conditions factor means lots of conditions in the human world. Then you can exist. You are born in this world as a Caligari, as a monk, as a ball by itself. As trees, as tables. From where table comes? Well, we can explain. who made this, from where this would come, but still there are lots of conditional elements which you have never seen before. That's why when you eat the meals, first of all, we should appreciate the food from where it comes. It comes from lots of conditional elements.

[20:47]

It would come. That is gratitude. appreciations that is appreciation comes from deep reflection deep insight you know the function of the insight toward human life toward your life toward others life toward all sentient beings that time gratitude comes up so anyway wisdom is great capability enough to recognize or realize the relationship between the truth and phenomenal world in peace, in harmony, without creating doubt. So, then the faith. Faith is faith. Relationship between faith and wisdom are 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 exercised, then naturally faith, well, comes into existence. So called total communication, okay? Total communication with you and actually thought. This is called Faith. Total Communication. Because Wisdom. Wisdom is one side of the piece of paper, circle front. And understanding and realizing the peaceful relationship between Truth and Phenomenal World without creating gap. So, very naturally you can communicate with the BOD. Exactly. Without creating any trouble. That is full communication, total communication.

[22:52]

That is called faith. Faith beyond intellectual sense, anyway. If you practice Vajrasattva and listen to, polishing your ears, polishing your consciousness, through the listening to the Buddha's teachings and helping the people, anyway, living with all sentient beings in peace and harmony, very naturally wisdom comes up then that is you can experience something that is total communication with all sentient beings phenomenal world and truth that is so called faith 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 and actually soft, soft, soft. Because a man comes to meditate on, you know, the Dharma of the Truth, I told you.

[24:03]

Dharma of the Truth. A man comes to meditate with joy, with joy. So when you have totally through communication with the alchemy source and the basis of existence at that time you can enjoy. Well, wood is from the ground, very naturally like a spring. That is faith. And then, next, the effort. F or A's energies, 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 of 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. Then at that time you can have full communication with them. Then enormous energies are funneled into the pipe. Then gas comes out. 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 the lucid and clear means. It's not something you try to create. It's completely from you and others anyway. Our important point is, if you have to do Zazen anyway, Zazen do it. Zazen. You should anyway strike a vein of a stream of zazen anyway. That vein of a zazen means vein of... it means exactly the same vein of a tree's life and karagi's life. So exactly you can hit it. Hit the stream of the water and natural gas. If you really do the Zen perfectly, you can get very natural. And then, it creates energy.

[27:09]

So, maybe you can experience lots of energies coming out 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, lots of energies come out. Because you can hit, you can strike, you know. You can strike a pain of a life stream. Life stream. Life comes up. That is the energy. So, HA. Only when you have a full communication, means one-pointedness. OK? If you have a full communication with something without one-pointedness, whole-heartedness, That time very naturally energy comes up. This energy is called effort. Effort. This effort is not something you try to create.

[28:11]

Anyway, when you do the Zen, do the Zen. And then real effort comes up. OK? But simultaneously it comes up. So that is what? That is something you do by your effort? No. Strictly speaking, you are drawn in by the Zen. The Zen lets you do the Zen. You don't do the Zen. So that is the human effort. It is an interesting story. Doko Zen Master is sleeping in the temple yard at that time. Doko Zenji passed by and he said, how hard you are, your work, how hard your work is. In other words, you are hard at work. Then the Wungan Zenji says, you should know the ones who don't move, who are not hard, not hard at work.

[29:44]

Then, let me say stories more. Dogo says, if so, there is a second moon. Second moon means you said you should know there is one who are not hard at work. If you think so, behind the hard work, there is not hard work. so-called Art V2, okay? Art V2. So, Art V means, anyway, it's very still, you know? So, it means, it means, maybe it is Art V. Source. And then, Art V Source, and also, here is a Oongan Zengi, Oongan Zengis, and a person or the person who is working on me is a phenomenal work.

[30:57]

But actually phenomenal work, when one's working and those are the results are exactly one. But anyway, Dogo Zenji says, if so, is there a second moon? You mean I should know the actual results behind your hard work? So immediately he understood the situation, reality, in a dualistic way, in a dualistic sense. So, and then, Ngan Zenji held up the broom saying, which moon is this? You know, broom. He held the broom up like this. And then, which moon is this? Just knowing it is the ultimate source or hard work. Can't you say so? Well, Karagi always worked, you know, doing Zazen. Oh, Karagi worked hard.

[32:02]

I'm sorry for him. But anyway, of course, I feel so hard work. But on the other hand, I should know Karagi is not hard work. That means Who is working hard? Karagi, you work hard? Yes, in a sense. But it is a part of understanding of the whole world, not exact total understanding as a whole. Not understanding of the Karagis including all sentient beings as a whole. So I should know the Karagis who is hard at work, and also on the other hand, I should know the Karagi who don't work hard and then karagi comes up which means this karagi this karagi who feels hard is belong to the phenomenal world by effort try to do hard to be hard this is or

[33:11]

This karagi, who exists right in the middle of reality, you don't know, you can't pin down what it is. At that time, karagi belongs to our results? Oh, no way. I cannot say so. I cannot belong to our results. I cannot belong to how I work. So, where should I go? I might feel all I have to do is just to be. Right in the middle of reality. Just a video. Just right in the midst of the reality is completely beyond ultimate source and phenomenal world. That is presence of the Kali Giri, blooms. You know, presence of the blooms. Presence of the Kali Giri as a form. But this is a completely something you have to experience directly.

[34:12]

So, from this point, karagi is constantly, anyway, communicate, should have a full communication with blue, when the blue comes, when the karagi comes, I should have full communication with the karagi, including all sentient beings. and the night, daytime and more everyday. Then at that time I can get the energies. This energy is, I do, I am hard at work, by my effort, no work. So, energy. Let me be hard and work. That's all. So it's not hard. Just work. Just work. So, that's why Unkan Zenji, Unkan Zenji, held up the broom saying, What moon is this?

[35:24]

Dogo, Dogo desisted. Indeed, this is the second moon. Umon said the barter watches the maid politely. Anyway, Gensha remarked, indeed, this is the second moon. Second moon, this second moon means second moon backed by, behind the second moon, There is a first moon, so-called, as we saw, exactly one. That is against the self. It is second moon, but it's, that is not second moon, okay, separate from as we saw. That is the situation of all sentient beings, which is existing constantly from moment to moment, so-called reality, okay, in the reality.

[36:33]

There is nothing to pin down anyway. But, it really works. It really works. So, this is the effort. So, that's why if you have a full communication with your object, at that time, total energies, enormous energies spring up, pumping up from the ground. Even though you don't know You don't know what it is, so even though it makes you confused, anyway it comes out. Then finally you know what to do. Then finally you can achieve the goal of doing something. So this is the effort. Then the third, mindfulness means, mindfulness means dwelling in, no, not forgetting the Dharma, truth, in your life, in your life. So if you have energy, this kind of energies comes up constantly.

[37:38]

You cannot forget anyway energy. You cannot think that it's lazy. Even though I want to be lazy, but anyway energies comes up. So energies drives me, drives me not crazy. Drives me just to do something it feels nice. This is a mindfulness. Mindfulness. Mindfulness is not to get down to. So we have to do something on the basis of the down. Then you have to communicate, you have to have a full communication with this. That is called base. Then next the effort comes up. When you have this kind of effort, then You can be right on. That is mindfulness. Constantly you can tune in to the dial of the rhythm of the universe of life.

[38:44]

You can listen to the sound, voice from the universe. Just like a radio, TV set. Exactly. That is mindfulness. Then next, jhana, samadhi. Jhana Samadhi means to dwell in Dhamma constantly. That is a Samadhi. It doesn't exist. And if you understand it doesn't exist, then naturally your life is going with Samadhi. If you have mindfulness. But it's very difficult in your daily life. That's why Dogen Zenji, right now, They teach us how to live in a monastery, how to wash your face, how to use the toilet, how to use your bed, sleeping bag, etc.

[39:46]

So, when you wash your face, anyway, you should have full communication with the toilet paper. and Taoists, other Buddhists, other too. Understanding completely total peaceful relationship between Artemis thoughts and phenomenal world, so-called water, faith, and their Artemis thoughts. That means exactly you 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 the source and the phenomenal world water your faith so how can I get wisdom

[40:55]

Anyway, it's practical. It's either water, deal with water, through communication, with compassion, with kindness, with friendliness. So I always recommend people a kind of practice when you, who has to practice alone. So, Zazen is important on a daily basis and also studying the Buddhism 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 dedicate or to have a full communication totally. without discrimination.

[41:58]

It is really easier than other forms of daily life you are involved in. So that's why I think it's simple and also perfect way to have full communication. That's why I think it's important and also studying because you have consciousness. Big head. So take care of your big head. Don't destroy, don't fight with your head. Words, through the words, through the scriptures, through the listening to the Buddha's teaching, anyway, it's time. And 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, waters that are random. Because we have a lot of water, a lot of papers, a lot of toilet papers, and tissue papers. You have to rush into using toilet paper, but stop it for a while.

[43:30]

You can show. You use. That's great. The very moment when you do get show to others, anyway toilet paper is very tall communication. Tall communication with toilet paper. That's why toilet paper supports your life anyway. Okay? So this is so called mindfulness and the faith and the effort and mindfulness and samadhi so in your daily life you can do always samadhi experience samadhi means being right on in the realm of toilet paper's life be with, be present with in your life of toilet paper That is so-called practice of Samadhi, Jhana. Extending into daily life. Now, that is the simple practice is Zazen.

[44:34]

But when 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, Tranquility sometimes, but anyway, whatever, you understand this. Zazen, Samadhi. Then very naturally wisdom comes out, very naturally. then wisdom anyways simultaneously shows faith. Full communication. If you have a full communication, that is a great chance to create wisdom. Wisdom comes up. Doors of wisdom opens.

[45:35]

When the doors of wisdom opens, very naturally doors of faith opens. So simultaneously it's related. Then very naturally you can get the energy. If you get the energy, total energies, coming from the bottom, before you create an energy, OK? You cannot create the energy, real energies. Then, at that time, you can really have a 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 the supporting the developing your life and promoting your life deepening your life is that which you are constantly with anyway truth that time your life is deeply so called mature maturity

[46:49]

your life is mature. So this is the mindfulness and jhana. Zazen. So Zazen has to do. Then when Zazen 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. All five, anyway, interconnected. Then from this, from these faculties, one great enormous power, that is a spiritual power, comes up. And anyway, helping your life. You don't know from where it comes. Anyway, it comes up. So that is, according to the faith faculties, anyway, You will never be cheated by common sense.

[47:55]

Common sense or the mundane views. If you look at the human world, people have completely different views and way of understanding from you. Don't you think so? If you try to communicate with the usual people, you don't understand that the people hate you. Because you have a different understanding. A little bit deep, you know? A little bit deeper than other people. So, if you have this faith, then naturally you are not cheated by, you are not being wobbled by, carried away by, well, common views, which usual people have. So then naturally you can stand up stably. Then you can get the continuation of the water comes up.

[48:59]

That is a 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 creative 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. Zen Buddhism is always creating your creative life. Whatever situation you are going, Anyway, artists, as artists, you know, as carpenters, whatever it is, you can create your life.

[49:59]

And then, very naturally, the mindfulness, anyway, that is a joy, and also you can help people. Anyway, you can help the people. So very naturally, from your each pores, illumination comes up. to see your illumination? Yeah, you can see. You can see through those particular, you know, cameras. If you use a particular camera and take a picture of you, how much your illumination comes up from each pore, you can know. So, if you practice like this, it's huge. tails, you know, around your bodies. It's because you are constantly not forgiving the dharma.

[51:03]

So you are always communicating with the dharma's truth, tuning in to the dial of the rhythm of life, the universal life. So that is one. So, naturally next, samadhi comes up, very steady in majesty. Attitude, majestic, stable, anyway, attitude of human life. From this, people are very moved by this. That is called jhana, power of jhana, samadhi. Then very naturally, you can find wonderful, skillful means to educate, to help all sentient beings. It's a powerful wisdom. So if you don't understand anyway faith, you can try to understand or practice five faculties together.

[52:26]

Then very naturally you can know the image, broad image of faith. What is faith? So that's why I taught Bodhicitta as a faith. That is a report. But anyway, this is a very kind the way of the understanding of Buddhist faith. 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. You can see it in the book Awakening of the Faith.

[53:27]

That is 60 pages. She's a section of the faith and the practice toward the end of that book. 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, that is through the consciousness there is a separation. So no separation means no separation is found and right in the middle of practice itself.

[54:31]

That is a full communication. Practice. Between you and toilet paper. Not hurting toilet paper, anyway. Helping the toilet paper's life. That is a full communication. But if you see the toilet paper through their consciousness, it's separate. It seems to be separate. Well, this is a human world, so obviously we can see the toilet paper through the six consciousnesses, you know. Feeling, perception, impulses, consciousness, you know, immediate. But you should communicate with this, but it is not the goal. 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.

[55:33]

That is a practice step. The two can't happen simultaneously? Simultaneously. Then when 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 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, But for the Buddha to pray himself, don't realize the separation right in the middle, right in the middle, while they're walking on the wall. Do you understand? So always separation is behind here.

[56:34]

Is that okay? So separation also should be offered by, for communication at that time, You can really make life of total people alive. Help your total people's life. When you're talking about the I 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. Kind of what you're saying? The eyes. Eyes that themselves cannot see the eyes. But how about a person? A person. Same thing. Right. Okay. But a person, when a person, only when a person, well, walks, you know, fully. Yeah. And then that walking means to know who I am.

[57:41]

So you say, sometimes the teacher says, you should know who you are through Zazen. Well, what do you mean? You should know who you are. How much do 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. So concentrate, you have to know. OK? So forget. All you have to do is, anyway, practice. When you do Zazen, anyway, just work with the Zazen, with the full communication, total communication. That is called to know who you are. Okay? That is the eyes, same applies to the eyes. How the eyes themselves know who they are, works. What you mean works, you see. To see means eyes have full communication with its own object.

[58:45]

That means to know who they are. Do you understand? We are all separate. One of the brooms in the world is suffering. Oh, sure. Is there, then, analogously, a second moon behind it that's quite effortless, that's very joyous, such that if you live with wisdom, you can live with no fear? Excuse me. Excuse me. I have to say once more again. Blooms? Blooms. I can discuss that story. If suffering is one of the blooms in life, is there a second moon behind it? How do you understand the second rule?

[59:50]

No, no, the second rule is... Oh, I see. Yes, the second rule. Okay? Sure. Yeah, suffering. You mean you want to... You ask me that, you know, the room is suffering, right? Then the second rule is behind. Yes, sure it is. So that means if suffering is backed by the second moon, that is not suffering anyway. Okay? Suffering, you understand, is one of the human experiences through your five senses, through your consciousness. That is called suffering. and you're really attached to it. But when the suffering is bounded by artemis sauce, you know, artemis sauce means a source of suffering.

[60:57]

What is it? That is a zero. That also means that you have to communicate. How can you communicate? So, first, communicate the suffering. That's why the Buddha says that suffering is truth. Truth about suffering. Honorable truth. There are no more sufferings.

[62:24]

For the individual, if wisdom is present. You cannot say so. Suffering is the truth. So, as long as suffering is truth, all is suffering. So in Buddhism, suffering is not only for suffering. Suffering is... Not suffering is also suffering. Or forgery is also suffering. So in other words, receive, perceptions, you know. Perceptions. Receiving is always suffering. So whatever you receive, suffering or not suffering, or neutral, What did you think, huh?

[63:27]

Compassion and suffering. Oh, compassion and suffering. Compassion in you, for example, is really suffering. Try to make your compassion alive in order to help people. It makes you suffer, huh? I was thinking of all stories of teachers who, when they listen, they feel the same way as somebody who's being told. One was about a blind man, I can't remember. The reason I ask that question is sometimes it sounds like we define something as suffering. We make the definition, oh, this is suffering. And later, you know, We don't make the definitions there, but... You know what I mean, by definition?

[64:30]

So for many, many years, we have been accustomed by making definitions and by making a promise and through the language and in order to the human society Since you were born on earth, you know, your parents always train you, I am mother, mother, mother. So very much you believe, oh, you are mother. That is a promise, you know, we have made in human society. But always mother. So always this is. So suffering is the same apparatus of suffering. Suffering, suffering, suffering. So you don't like 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, yes?

[65:45]

Don't you think so? I was in... hospital for five days. Well, the second time I didn't have an operation, but just lying in bed, you know, on the bed, putting a tube through your mouth, through your nose, and just lying on the bed. That's very suffering. When you get up in the morning at four o'clock and every day count to ten, come together and do Zazen, you want to sleep more in order to escape from suffering. But if you sleep, all this will be useful. But tomorrow is a shame, or one day is a shame.

[66:51]

Maybe if you have first experience, probably it may be difficult for you. But one day, don't worry about pains and burdens. Next time, maybe tomorrow, I will explain a little bit about relaxation. If you don't understand the practice exactly, anyway, Buddha recommends us to study it 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.

[67:51]

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, see that's Karagi, good boy. That's pretty good. That attitude, even psychologically, that's pretty good for you. But if you hate it, that makes you irritated, you know? and very naturally emotion comes up that emotions comes up, awful emotion comes up from your judgment and then when you attach to your judgment then irritations, emotions comes up do you understand?

[68:56]

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 really awful pain. Just take care of the pain. I don't know how. Anyway, you should find it. Go ahead. Then, just turn and take care of one hour, 40 minutes with your whole heart at rest. Don't worry about next 30 minutes. Just finish one session. So, next, second session come, just sit. So, this is pretty nice. It's not necessary to do anything. To do nothingness, you can understand how hard, nothing to do.

[70:07]

Can you stay?

[70:09]

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