A word has the sound of living. Can you hear me? Word, w-o-r-d, word has the sound of living. Word is not merely word, which is separated from human life. Whatever kind of word has the sound of living, the vibration of human living. So even though you don't understand any kind of word, you can accept very easily.

[01:04]

Then if someone asks you, what do you mean? What does it mean? At that time, sometimes you cannot explain. But the word you have used is something exactly the same as your living life. That's why word, the word is very important for us. The word is not merely means to communicate with the Buddha's world. The word, but word itself is the Buddha. Probably most of you have been grown up with a Christian background.

[02:15]

So all of you probably may be very familiar with the term love. In Minneapolis last year, I saw very often the sticker of the back window, the back of the car. It says, I love you. I love you. I love you. You are okay. I am okay. You know pretty well, Minneapolis is not completely. Minneapolis is a very different feeling from California, San Francisco.

[03:20]

That's why I want to be there. It says, I love you. You are okay. I am okay. And then someday I saw the sticker, it says, God loves you. Well, I love you. This is okay. And the next time it says, God loves you. At that time, I really feel funny. What do you mean love? Love. I felt myself as if I am sort of a cat or dog pouring water and shaking his body. And after pouring water, you know that, waking up.

[04:25]

What do you mean love? I love you. You are okay. I am okay. I understand pretty well, but still I don't understand what you mean. And next time, God loves you. I think the driver that, I think the driver was one of the Christians, I believe. But important part is, what do you mean by love? Well, it's not necessary to destroy the term love. Because love is your living life.

[05:28]

You are living anyway. It comes from your living. So love is really vibration of your life. Sound of life. Sound of living. That's why you don't know, even though you don't know what love is, you can accept. Yes, I love you. I love you. But for Japanese, I love is a big term for us. If I say I love you, it's a big term. But you use very often I love you. Sometimes I try to love, I try to destroy this term, I love you. But sometimes I feel funny. Asking myself, what do you mean? So anyway, that's why you are very often cheated by term.

[06:35]

Because it is very close with your life. But in other words, term is anyway touching the core of human life. Because term is life living itself. But on the other hand, we may be pretty easily cheated by term. So you should use term carefully. So I want to tell you is, love must be seen in a different angle. The love you have understood is sometimes not right. This is Buddhist criticism. Buddhist criticism is not to criticize with intensive attachment.

[07:44]

Buddhist criticism is to see something in a different angle again. Without destroying, without ignoring. So if I want to criticize the term love, it's not necessary to destroy or to ignore. Because it is life. So let's see the term love again in a different angle. This is the criticism the Buddha really wanted. Sometimes I try to find the meaning of love from the dictionary.

[08:51]

But the dictionary says love is intense affection. The synonym of love is infatuation, affection. It doesn't explain the religious sense of love. I understand the meaning of love in terms of religious sense. But the dictionary doesn't explain. Love is infatuation or affection. Anyway, very intense, extravagant human affection. This is love. On the other hand, let's see love in terms of Buddhism.

[09:56]

The term love in English corresponds to the term maitri. Maitri and karuna. In Sanskrit, in Japanese, jihi. Compassion, we translated compassion. In terms of Sanskrit words, compassion is a true friend. Maitri is a true friend. The other one is karuna. Karuna is literally to mourn.

[10:57]

M-O-U-R-N To mourn in grief or pain or sadness. Those two terms put together and express the meaning of love in India. Maitri and karuna. Maitri is true friend. And to mourn in pain and sadness, etc. In Japanese, we call jihi. In Japanese also, the jihi consists of two letters. One is ji, to be benevolent or to be gracious.

[12:12]

The other one is to mourn in sadness, pain. Or grief. Let me explain this terminological point. The letter ji consists of two parts. One is double letter of profoundity or sublimity. Profoundity, sublimity. The other one is mind. To be benevolent, ji, in jihi, to be benevolent or to be gracious is putting together two letters, double letter of profoundity and sublimity.

[13:24]

And the other, the mind. The letter is very interesting. If you study Chinese or Japanese or English, whatever, letter or term is very interesting thing. Because term, letter, express your human heart. Profoundity, according to Chinese letter, profoundity is two parts. One is profound, literally one is darkness. And then darkness here and on the top of the darkness there is a lid. Do you understand lid? If you put the lid top of the darkness, darkness is getting darker and darker.

[14:34]

This is called profound. That's interesting, isn't it? Put the lid. That's interesting. And also double letter of profound, not single letter of profound. Double letter of profoundity and sublimity. What is profoundity? Profoundity is darkness. And darkness must be not merely dark, darkness must be profound. So put the lid on the top of the darkness. Finally, you cannot say it is dark or it is not dark. Completely beyond. Pretty deep. That is called profoundity or sublimity. So, to be benevolent, to be sublimity is the state of human mind which is very profound.

[15:37]

Very profound. Something coming from a human heart. It looks like a spring water oozing from the ground. You cannot say it. This is called, according to the Sanskrit term, good friend or true friend. And hi and jihi in Japanese literally are to mourn in sadness or grief. But it is also a very interesting term, letter. Letter. Hi consists of also two parts of the letter. One is nan, nan.

[16:38]

The other one is mind. So, non-mind. Then dictionary says that hi and jihi is that although you try to say something with your mouth, that you simply cannot express in a word. So, this is the combination of two terms, two letters, two parts. Hi, nan and mind. Well, this is to mourn in grief and sadness. Sadness, to mourn sadness, grief is nothing to say in a word.

[17:46]

Even though you try to express it with your mouth, nothing to say. This is hi and jihi. Why is it so? Well. In Buddhism, if you want to express your heart being compassionate to all sentient beings, at that time, there is no sense of eagerness. Consciously or unconsciously, you put yourself in others' place. Do you understand that expression, that sentence?

[18:48]

Does it make sense? Anyway, first, put yourself in others' place. In other words, you are thrown away, you throw yourself away to others. Yes. Well, this is very natural. When you have the feeling of compassion toward others, all sentient beings, very natural. So that compassion is completely beyond human conception. When you have compassion, compassion brings immediately the actual practice. You can't help doing something immediately.

[19:52]

This is compassion. If you see a child who is about to face danger, you immediately save him from danger. This is the same feeling of compassion. There is no matter of discussion. It is good. Shall I? Shall I go there to save the child from danger? So or not. Anyway, no excuse. No discussion. No matter of discussion. Just go ahead. Even though it is not good as a result. This is kind of compassion. So compassion is sort of fancying or fascinating being.

[20:59]

Human activity. If you read the Buddhist story, particularly in Jataka Sutra, which occurs the story of the Buddha Shakyamuni in his past life. One of the stories is that the Buddha Shakyamuni was thrown away his body and mind into the tiger, which was hungry. And then that is the explanation of compassion. It is very fancying, very fascinating, beautiful. Because compassion leads you to touch the culmination.

[22:08]

Do you understand? My pronunciation is not so good. Culmination is c-u-l. Culmination. In quest of kindness. Kindness of friendliness. Through and through, you should touch the core of kindness and friendliness. At that time, that becomes very beautiful. Very pure. Fancying, fascinating. Little bit apart from actual human life. You are facing from moment to moment. Little bit far from. Because this is touching the core of kindness and friendliness beyond the explanation of term.

[23:11]

That sense comes from really Indian Buddhism. If you study Indian Buddhism or whatever, and not Buddhism, Indian religion. Indian people really created very fascinating world, which is beautiful and pure, completely pure. But on the other hand, Chinese people generally very realistical. Real, very realistical. So, Confucius, whatever you study, you learn, they always put emphasis on cultivating human personality and simultaneously change the politics. Develop nation.

[24:17]

But Buddhism doesn't say so. Of course, in ancient time, Buddhism explained. But situation of India or situation of China is very different. But that is the nature of Chinese people and also nature of Indian people. So, why don't you put together? Fascinating, beautiful, completely beautiful and pure. And also, on the other hand, very realistical. But that is a very big problem. What you will have to study on your shoulder. In United States. Don't touch to the just fascinating stuff, religious stuff. You cannot do so. Even though it is beautiful. Beautiful. So, you should pay attention to realistical aspect of human life.

[25:27]

How to put that fascinating and religious stuff into action in your daily living. I don't know Japanese people. Japanese, nature of Japanese people. Japanese people, I don't know. Japanese people are completely unrealistic. Unrealistic. But they know pretty well how to live. Right now, right here. That is pretty nice, in a sense. Well, I don't want to tell you Japanese way of life is good. I don't think so. But anyway, you should study India and China and Japan. And then, how can you use Buddhism in United States? It is really shoulder, individual shoulder. It depends on individual shoulder.

[26:31]

You will have to study from now on. You cannot touch to fascinating religious stuff. Or you cannot touch to just realistical. How can you combine? Not combine. If you combine, that is really intellectual. Don't combine. Not combine. But not put together, not separate. I cannot explain. Okay. So anyway, this is to be benevolent and to be gracious. Touching the core of human kindness and friendliness. This is G. Profoundity of the mind. Profoundity. What do you mean by the mind of profoundity? It is nothing to say.

[27:33]

That is called hi. Hi. In ji hi. I told you before. Hi is you try to explain with your mouth, but you cannot say. In a word. This is called hi. Literally, hi means sadness. To mourn in sadness, grief. Not interesting. I told students here very often. If you really touch the depth of sadness, you cannot cry. You cannot cry. Finally, you burst out laughing. And if you touch the depth of joy and pleasure, at that time you cannot laugh. Finally, you just burst out crying.

[28:35]

Well, this is very interesting. But this is whatever you experience. Bursting out. Crying after you touch the depth of joy. Or you burst out laughing after touching the core, the depth of sadness. All occurs at the level of unconsciousness. Unconsciousness, which is called the area of Vijnana in Sanskrit. All right. But that is, still this is also diluting in Buddhism.

[29:42]

Because you can experience something more than that. For instance, through the practice, you are... Well, for many years you pile up sadness in your heart. But it's very difficult to figure out the chance to express or to explore, to figure out the explosion of sadness. It's very hard. So you pile up the sadness in your heart. Then through the practice, sometimes completely you get the explosion of sadness. What's not only sadness or pleasure or whatever, they total the whole of your life. Pile up for many years.

[30:48]

One day you get, you experience completely exploding of something. That is sometimes crying, screaming. Not only that, during the fishing or the Zen, right before go to bed, you can cry. You don't know why. You don't know why. Why you cry? But you don't know. Did you experience something sad in your past life? No? Well, it's in the far from now. But anyway, bastard crying in your bed. Then after that, you feel, well, sort of today's weather. Very clear. Nothing to say. You experience sort of water coming, going away from the bottomless bucket. In your life, what you have kept is sort of a huge bucket.

[31:55]

With the bottom. Lots of water. Very heavy. Karma, heredity, knowledge, philosophy, psychology, Buddhism, Christianity. Very heavy. And then you try to hit your head, and what is that? I don't want to carry it. Even though it is one pound. Weight, even though that weight is one pound, it's pretty heavy. If you walk for long. Why don't you carry, why don't you walk for one mile? Carrying the one pound of the bucket, the bucket of one pound. It's not so heavy. You can carry. But for one mile, it becomes heavy. Very heavy. Well, from this point, whatever kind of experience you did in the past,

[32:58]

one pound, or two pound, or half pound, it doesn't matter. You should keep in your mind that that bucket is really heavy for you. Then sometimes you want to leave it. But you can't. But someday, Buddha leads you to experience that. And then finally you cry, and laughing, and then you feel the weather today. Everything clear. Nothing to say, it is sad, it is a joy, you cannot say so. That experience is very important. Nothing to explain. What is your human life? How do you feel your life? Your life is sad, your life is a pleasure, no, you cannot say so. Finally, completely you feel clear, like today's weather, and completely accept everything.

[34:07]

Then everything grows very naturally. That experience is the nature of being mentioned by Buddhism beyond our original unconsciousness. Unconsciousness. This is called Buddha's world. Nothing to say. So, he and she, he is non-mind. Non-mind. Non-mind is Buddha. Complete Buddha. Buddha is, anyway, nothing to comment about your life. About others' life. About existence. About something which is existence, right now, right here, whatever you pick up. Grass, and pebbles, and carrots, and Minneapolis, cold, and fine weather, whatever you pick up, nothing to comment.

[35:07]

Then all you have to do is just accept. Existence is the living state of being which is existence, right now, right here. In Buddhism, particularly psychological point of view, we call existence something which occurs and arouse. Arouse. Do you understand? Arouse. So, existence is something, the living state of being which occurs and arouse. And also, the Buddhist psychology explains, what do you mean? What do you mean the living state of being occurring and arousing?

[36:11]

They explain four points about this. Five points. One is, the existence which occurs, arouses, continually, is, first one, that which was inquired in the past. Yes, it is. Do you understand? Through your actual practice, you can feel. Not intellectual. That is called karma. The other day I explained karma. Karma is, here is a pool ball. Pool ball, one, two, three, four, five, six. This ball is your present life. Then, in the intellectual sense, you know what to do. Intellectual. How to deal with the present life. But sometimes you cannot deal with your intellectual sense. Because the balls in the past, little bit move.

[37:15]

And hit the ball. And then, what's the ball? Do you know what ball moves? Here is one, two, three, four, five. Do you think three balls, third ball moves? No. First ball moves. And then the beginning of the movement is, happened in the ball, in the past. Hit the ball, and then the present ball moves. That is the karma. Completely beyond human speculation. At that time, what's the matter? Karagiri? Poor boy. I know pretty well. But anyway, nothing to criticize. I should accept. This is karma.

[38:18]

So, the existence which occurs and arose is that which was inacquired in the past. The second, that which occurs in the present, right now, right here. So this is your present. Your present or the presence of pebbles and grasses and all sentient beings. Nothing to say. There is the actual reality. Real reality, that which is occurring in the present. Third, that which is never abandoned. Abandoned. You cannot abandon.

[39:19]

You cannot conquer nature. According to the scientific sense, you try to occur nature. But you can't, absolutely. If you try to do, nature conquers the human. Yes. For instance, if you try to drink wine and whiskey, and you say, I am very strong in whiskey and wine. But you cannot conquer the wine and whiskey. Even though you say, I am the strongest man in the world in drinking wine and whiskey. Finally, wine and whiskey conquer you. At that time, I'm sorry for you. You have to be in anonymous community to take a rest over there. So you never conquer.

[40:24]

So this is the third, that which never be abandoned. And fourth, that which is never cut off. Everything is, in a way, something connected, interpenetrated with your life. Never be cut off. Well, whatever you see. Suffering, pleasure, and feeling greatness, grace, or whatever you say. Or imaginary thoughts. For instance, I believe, I can think, I can think the world after death. This is also. The existence which occurs, arouses. That which is never cut off from your life. Because it is also one of the beings. So you should be watch carefully.

[41:26]

And fifth is, that which is in the three stages of movement. That is very interesting. Whatever kind of existence, you say here is something existent. Imaginary or mentally, psychological or actual, materialistic, whatever. It exists. It is. Going through the three stages of movement. Three stages of movement is, first one is, continuing of arousing. Continuing arousing. Well, it's always arousing. The second stage is, stage of movement is, occurring or is it, question, a question. Is it occurring or is it not occurring? Completely beyond. This is second stage of movement. The first stage of movement is continually arousing or occurring.

[42:36]

Consciously, continually. Second stage is, doubt. Is it occurring or is it not? Third one is, third stage of movement is to prove its presence. That is called acceptance. The third stage of movement is acceptance. Totally acceptance. Yes. Totally acceptance is completely beyond. Like or dislike, completely beyond that. This is a movement. This is movement. And also, all sentient beings, what exists is going through those three movements. One is, continually arousing and occurring. Second, here is a doubt.

[43:38]

Is it occurring or is it arousing? Or is it not? No. Completely beyond. Third, completely acceptance. Movement, third stage of movement is something, living a state of being which you have to accept totally. This is explanation of existence, of being, which arouses, which occurs. So, from this point, what is the love? What is the love? Love is something which you have to do from now on. No. Not from now on. You must be completely open yourself to the love. Regardless of whether you love or you don't love. This is called compassion. Compassion. Jiji.

[44:40]

Profound. The mind of profundity. What you cannot say in words. This is Jiji. And then, when you become silent, which is called Jiji, touching to the core of human life, that is called the Buddha's world. And also, at that time, you can understand the true meaning of love. Love is not something which you cannot say. Love is something which you have done or you will do from now on. First of all, you should be open to love from the beginning to end. This is first attitude towards human life, towards all sentient beings. And then, in the process of continually opening your heart towards human life, towards all sentient beings,

[45:48]

with compassion, then you should learn one by one what is love. The love which you have learned one by one is beings which occur and arise at the level of alaya-vijnana, human consciousness. So, anyway, please, pay attention to love again. What love is. Okay. Within the love, you have to experience love, both, okay? Love and not love. But usually you experience just love. You really want to experience just love. But at that time, you cannot experience the true meaning of love.

[46:52]

You should experience both, love or not love. Nevertheless, there is huge expanse of compassion, human heart, with extending all directions and creating, producing your life and other's life and all sentient beings. This is called compassion. Now, all you have to do, from the beginning to the end, you continually stand up there. And then, this is a proper rail what you have to be present on. This is a proper rail, like a trip. Compassion is the right rail. From the beginning to the end, you should be present on the right rail. This is a proper rail, and then you can see the wrathful scenery, which is called love or not love, hatred or not hatred.

[47:53]

Many things. But those are completely sceneries, which happens at the level of consciousness or unconsciousness. Those are called delusions in Buddhism. But delusions are very important. Without delusions, you cannot live. You cannot live, you cannot take care of your life. So, delusions are Buddha anyway. Delusions are important. Because if you take a trip, you cannot ignore the seeing the wrathful scenery. This is human experience. But it's not desirable for you to be completely lost and completely to lose the sight of the self, by seeing the scenery. Of course, I don't know if you're a human being, sometimes you move to the left a little bit, or sometimes a little more, or sometimes completely crash. But the important point is to try to spring back again.

[48:58]

Well, actually, human life is like a pendulum. To the left, to the right. But this is okay. This is alright. But the important point is, continually you must be present on the purple realm, which is called compassion. Compassion, not love. Well, not love. Anyway, compassion. Opening your heart toward all sentient beings and all beings. What you cannot explain, what you are doing. But this is very important. This is compassion. At that time, you can understand the true meaning of love. I love you. I am okay. You are okay. At that time, you are okay, I am okay.

[50:03]

But if you understand the love in common sense, I love you. And you are okay, I am okay. It is a certain stage of human life which you can dwell in for a certain period of time. Not for a whole life. You know it pretty well. While you fall in love, everything becomes beautiful. Even though I have pimples. In my face, lots of pimples. Like a potato's look. If you fall in love with me, with me, our complete pimples and the skin, the potato's look becomes beautiful. But that is, at that time, I am okay, you are okay. Because I love you, you love me. I am okay, you are okay.

[51:05]

But that is just happening for a certain period of time. Then, finally, in 10 years, you always look at my face, potato's skin, with pimples, lots of pimples. At that time, you really hate. What kind of skin is this? I don't like potato's skin. In the middle of love. I really want beautiful, beautiful skin. With pink. Like a young boy. Like a baby. But this is not real love. At that time, you are not okay, I am not okay. Because you don't love me. I don't love you. And then, bye-bye is okay,

[52:07]

but wherever you may go, always there is a problem. If you follow the human life in that way, always. So don't stand up a particular notion which is called love or not love. You should stand up on the proper rail, which is called compassion. Nothing to say, nothing to comment. But it is not, intellectually it is not clear. That's why you don't feel comfortable, but all you have to do is continue to take a trip if you want. Well, if you want, life is a complete trip beyond speculation. You like or you don't like. Even though you die, it is also a trip. And the next life. Life is a trip. Beyond like or dislike, continually take a trip. As long as you take a trip,

[53:08]

there are lots of scenarios. Love or not love. Then learn. Learn one by one. This is compassion. This is the true meaning of love. Please pay attention to love again. Love again. I don't want to ignore or destroy the term love because that is your life. Living life. The vibration and sound of your living. American people, that's okay. But please pay attention to it again. What is love? From a different angle. This is very helpful for you. It's called compassion. Thank you.

[54:07]

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