A contact, the living being comes into contact with the world around him through the six organs of sense. The moment when you are born in this world, the function of contact works, begins to work, begins to work, and to experience, to have various experiences. I think the other day I explained about this perception. Perception has, the perception divides into three states, three states of perception.

[01:16]

Three states of perception. One is suffering, the second is faith, the third is mindfulness, and the fourth is awareness. Neutral nature of perception. The universe, it is the freedom, it is free. When you don't belong to the body, the perception is perception.

[02:25]

Of course, the first two perceptions create the human suffering, create the cause of suffering. This also is the cause of suffering and pleasure. Because, for instance, when you get a brown new dress, when you get a brown new dress, you are a subject to be careless, to be careless to the old dress, old dress.

[03:47]

Because your desire, your desire is directed to a brown new dress. An old dress is very important for you, but the moment you get a brown new dress, the old dress is left alone, without care. You don't pay attention, you don't pay attention to the existence of the old dress. I think this is also the perception, this experience as a perception, which is called shock, is the cause of suffering and pleasure. When you become, when you get to old age, your ears are very weak in hearing.

[05:00]

So, even though a hen sings a song every morning, he cannot hear the beautiful song sung by the hen. Then, at an old age, an old person says, the modern people, modern people become lazy, become really lazy, like my hen, like a hen. Because my hen doesn't sing songs recently. I think it is not necessary to hear, to create, it is not necessary to create suffering and pleasure, both of them,

[06:07]

without hearing, without listening to the beautiful song, singing song by hen. But it is also still the cause of suffering, cause of suffering. This is shock, this is shock. And eighth is the desire, eighth is a desire. In Japanese, like I, this I meaning is love, love. Love. I think this love is very different meaning, different meaning from the Christian love, Christian love.

[07:12]

Because this love is one of, this love should belong to the feel of life, feel of life. As one of suffering, cause of suffering. Through perception we interpret, interpret sensation as, for example, pleasant and unpleasant. We naturally discard the unpleasant and desire the pleasant. In Buddhism, IA's terms, in other words, are very different.

[08:29]

Zen means to die, to die, to die simply in some color, in a spot. Spot. Spot. So, this, this desire, this desire is not something, something a drawing, drawing paint, drawing pictures on the surface of a piece of paper. Then a, to penetrate, to penetrate, to soak into, soak into deep inside, inside.

[09:39]

Like, like dying clothes in some color. This desire is various spots, small or large spots, or lightened, a shade spot. Spread it, spread it in the cloth, in the cloth. As if, as if they come out small muddy, muddy puddle, muddy puddle here and there. Then in this world, in this world, the, the desire,

[11:07]

the desire of which its mind is irresistible, is irresistible, is termed a desire. Then a, I, defile, defile to desire, defile to desire, the passing of defile to desire. A. We think, we think the person who, a person who fall into, fall, fall in love, fall in

[12:37]

love with someone, take care of freely, take care of freely the person, the lover, his own lover. But actually it is not so easy to take care of his own lovers freely. Many things, many things fall short, fall short of one's expectations, one's expectations. But what you, what you obtain, what you obtain a satisfactory desire is to satisfy the small

[13:52]

amount, a small amount of your desire, your desire, a small amount of your desire, amount of various, amount of big desires, amount of big desires. Now what do you think, what do you think that you can obtain your, the satisfactory result is to satisfy the tiny, small amount, tiny amount of desires, like this. Then at that time you think, you take it into your head, I can satisfy, I can satisfy my own desire. But then you think I can't, then you think nothing make, nothing comes, nothing comes

[15:08]

short of your expectation. But it is actually, you don't, it is impossible to do so. The ninth is the cleaving, cleaving, cleaving is attachment to those things we desire. Then by this, by desire, by desire we can, we can get a various experience and try to build up our daily life. The tenth is the formation of being, cleaving leads to existence, formation of being.

[16:19]

Formation of being is in the perfection of situation in life, which is created by the desire and cleaving, desire and cleaving. So in this point, we think always, we think always that human being make a choice freely of his own life, based on, based on the principle of freedom. But actually it is impossible according to this twelve chains of causations.

[17:22]

The eleventh is the birth, birth, this is after this world, after the existence of this world, in this world, after the death, this birth, you will, you will be born, you will be born in next world. This is eleventh, which is called birth. The twelfth is old age and death, old age and death. The old, the old age is the process of, process of human life, which begins two works. They are right after, right after the next moment, right after, from the next moment,

[19:06]

right after the birth, right after the birth. In other words, this, when you, when you, when you will be born in next world, in next world, this, the birth, must go through the process of, process of, the old age towards, towards the old age and death. Then old age and death means the process of human being, which begins to work from the

[20:14]

next moment of birth. These are the explanation of twelve chains of causation. Then the suffering creates, suffering creates ignorance, ignorance creates suffering. Then we have to understand this, the, the twelve chains of causation. If you don't understand, human being are based on twelve chains of causation. When you, when you fall into the difficulties, when you fall into the difficulties, there

[21:23]

is nothing to struggle for escaping from the sufferings in surface, the suffering of moment, suffering of moment. Ah. Ah. Even though by various manners of escaping from, various way of escaping from the suffering

[22:25]

of moment, ah, it is impossible to, ah, to take away, to take away the essential ignorance, essential ignorance, ah, fundamental, ah, essential quality of, quality of ignorance. Ah.

[23:45]

As mentioned before, the ignorance, ah, ignorance arises when you, ah, when you try to, whenever you try to distinguish something in everyday life. Ah. And when you, ah, are ignored, ah, ignorance, when you are of ignorance as to the truth, principle of Buddha nature, the true nature of all beings, then while you are, while you are trying to distinguish something, the object, ah, in relative world, the, this attitude of life, ah, is nothing to create, ah, nothing but creating, creating the ignorance more

[24:48]

and more. Ah. Ah. Then the most important thing is how we should, how we should take, take away, ah, take away the origins of, origins of, ah, ignorance. Kung Fu is, little meaning is essence, essential, essential ignorance, essential ignorance, essence of ignorance. Hmm. Ah, then the Buddha says, if you want to escape from all suffering, you must see, ah, you

[26:05]

Hmm. I think, ah, from the viewpoint of contentment. Contentment means universe, the Buddha's world, Buddha's world. So regardless of your idea, whether you like or dislike, the, the all sentient beings, all beings should exist in the Buddha's world. Ah, then there is nothing but take care of, take care of the, ah, take care of something, ah, at every moment that you have to do.

[27:06]

Hmm. Without, in Buddhism, in this world, in this point, in Buddhism, it is not necessary to admit, to recognize the existence of ignorance, existence of ignorance. Ah. But usually, ah, we first recognize the existences of ignorance and then you try to practice zazen and religious exercise. But in Buddhism, ah, it is not necessary first to recognize, admit the existence of ignorance. Because as long as you recognize the existence of ignorance, ah, your life is still in relative

[28:09]

world, dualism. Ah, then casting away, by casting away the existence of, ah, ignorance or sufferings or the 108 delusions. Ah, the, we do, we do, ah, we must do your best. We must do your best to take care of something, ah, which you must do. Hmm. This is contentment. This is contentment. Ah. Ah, the Dogon, ah, the fifth patriarch of Eheji, Eheji monastery, ah, named, ah,

[29:46]

Gyun, Gyun Zen Master. Gyun Zen Master says, ah, in the Genjo Koan written by the Dogon, ah, he says, ah, don't be, ah, don't be careless. Don't be careless to deal with even a small detail which happens before you. Ah. Ah. Ah, whole existence of, a whole existence of spring, whole existence of spring in the universe, in the world, ah, shows, shows, shows, ah, over, over the, over a beautiful

[31:03]

flower, a flower or plant, flower or plant. Hmm. Hmm. I say, in Kyopo Kento, ah, Token Zen use, ah, Kyopo, ah, Kyopo means, ah, the time, hmm, Now, when the time to bloom the flower comes, the whole world, the world arises, it means

[32:15]

two bloom flowers, two bloom flowers give rise to a rising world, a rising world. Then, in this world, in this point, it is very difficult to point out which one comes first. Spring comes first, or a flower, a blooming flower comes first. It is very difficult to point out which is first. Actually, to tell the truth, what the flower blooms and what the world arises is simultaneous, simultaneous, exists simultaneously.

[33:18]

Then, as he said, the whole existence of spring, the whole existence of spring should be manifest, should be manifested, should be manifested in a flower of plum, on a flower of plum. So, the flower of plum speaks, tells us the existence of the world, the existence of spring. Then, as the fifth patriarch said, don't be careless, don't be careless to deal with

[34:28]

even a small detail before you, or what happens before you. I think it means that all you have to do is to do your best to take care of your life. Without casting, by casting away our wishes and thoughts, while you are thinking, while you are thinking of what is ignorance, what is delusions, I want to escape from this ignorance. It is impossible to escape from the ignorance.

[35:32]

Then, in Buddhism, casting away the idea of ignorance, 108 delusions, and suffering, and many kinds of illusions. Then, all you have to do is to do your best to take care of your life, to let the flower of your life force bloom. That time when you let the flower of your life force bloom is when the world of your own arises. This is the meaning of contentment, a meaning of escaping from suffering, escaping from

[36:48]

the essential ignorance, blindness. That's why Buddha says, if you want to escape from all suffering, you must see what contentment is. Through the principle of the twelve chains of causation, and the six worlds, we have to understand what a human being is. If you don't understand what a human being is according to the twelve chains of causation,

[37:59]

there is nothing but escaping from the suffering of the moment, that's all. You are always swaying by suffering. Therein, there is nothing to solve, how you should take care of the essence of ignorance, essential ignorance. The second is the merit of contentment. If you want to escape from all suffering, you must see what contentment is. If you want to escape from all suffering, you must see what contentment is.

[39:01]

Last week I explained about this sentence. Today I would like to explain more what suffering is. The other day, I explained about the six worlds. I think this is the explanation of all beings in space, in the world of space.

[40:11]

In other words, the six worlds are the explanation of the various phases of human beings. This is not a matter of rebirth after death. This is the real explanation of our daily life in this world. The twelfth chain of causation is the explanation of all beings in the series of time.

[41:13]

In order to understand a human being, a human being exists just at the intersection of time and space. This is the existence of man. In order to understand the existence of man, we have to consider not only the surface of human beings, we have to understand also the content of human beings. The content of human beings is the six worlds in the side of space.

[42:38]

The twelfth chain of causation is from the viewpoint of the series of time. So the sixth world and the twelfth chain of causation should be the content of the existence of all beings. Anyway, first, in order to escape from the suffering as the content of human beings, the sixth world and the twelfth chain or the twelfth chain of causation, first we have to understand what they are. Then the Buddha explained about the sixth world and the twelfth chain of causation.

[43:43]

The first one is hell. I think the sixth world is the explanation of the human being, how we are infatuated with. Did you understand? Infatuated. We are always excited. Then how do we, how do you, how do you excite? How do you excite in our daily life? This is the explanation of the sixth world.

[44:52]

Then this is not the matter of explanation of the world after death. I think if you look around, look around the society and around you, I think you will find many phases of living life, living hell, living hell,

[46:05]

such as the strike in the state college in all of the world. There are many worlds, many worlds. You know, the second world war, second world war, there are many, many people were put in, put in, put in, what would you say, a relocation campus, through the gate are posted with the work. The work make you free. The work make you free.

[47:09]

About four million people, four million people were put in, put in the relocation campus in Germany. Many people died there. What's more, the leader, the after second world leader arrested, leader was arrested by the policemen, and he has to, he had to pass away just in front of the gate. Posted with the work make you free. Make you free. I think it was really a living hell. The person who receive must fall into a hell,

[48:17]

but only the person who received, the person who give the hell must fall into the hell. Otherwise, he doesn't, it is impossible for the person who give, it is impossible to give the hell to others. So both must fall into the hell. The person who receive, the person who give. So, in Buddhism, what to fall into the hell is the open just for human being, human being.

[49:22]

The bird or cows and horse and another animals. Never, never fall to, fall into hell. Only a human being, only human being must fall into the hell. Particularly priest, particularly priest first fall into the hell because they are always terrorized. So I think always the priest is very sinful person. And next is hell, hungry ghost. After Second World War in Japan, there were lack of food and any other materials.

[50:29]

So people are, not after the Second World War, during the Second World War, people tried to buy something, many, lots of things, more than necessary in attempt to make his family, make his family be comfortable, comfortable. But, you know, such many things, many things more than necessary, the hoarding, hoarding things, hoarding things are disappeared with his house, clothes and food, any kind of food by bombing. Now in our day, in our day there are lots of food to eat,

[51:45]

plenty of food, plenty of materials to be given to us. So it is not necessary to fall into the hungry ghost, into the world of hungry ghost. But there are many, not only, I think the world of hungry ghost implies the lust of money, lust of money and lust of power. Lust of position, lust of business, such and such. Next is animal, next is the world of animal, world of animal.

[52:53]

I think the world of animal implies to be shameless, shameless, to be shameless. I think each person has great responsibility for himself, what he must do, he must do, he must accomplish his own duties. The priest, priest's past, priest enjoys his own life according to his own responsibility, according to the way of being sensitive, sensitive of shame. Businessman also, businessman has his own responsibility too.

[54:03]

Policeman, teacher, many things. The people, all people, whatever kind of world they have, they have to, they must have the way to be sensitive of shame. I think business, business is, business is to make an effort to make money. If you snatch, if you snatch the money from others' hands, I think such a businessman is not a real businessman because he is shameless. He is lost to all sense of shame, shame.

[55:11]

So businessman has his own responsibility which he should keep. This is the world of animal. And next is fighting, asura. I think you are in your family, even in the small family, even in the case of groups, small groups, living such as two persons live together, you will find people to fight with each other in our daily life. It seems, it seems, it seems that the two cats, two cats pose a lot.

[56:25]

Two cats pose a lot. And next is heaven. Next is man, next is man, human being. So human being has a great possibility, a possibility too great to create the world of the hell, the hell and hungry ghosts, the world of hungry ghosts, the world of animals, the world of fighting. This is human being.

[57:29]

If you are careless, if you are careless, this world, this world is always waiting for you in our daily life. So it is possible, it is possible for human being to fall into each world, hell, hungry ghosts, animals, fighting. And next, next is heaven, next is heaven. Even the person, even the person who lives in heaven, in heaven,

[58:36]

belongs to the world of six, belongs to the six worlds in Buddhism. Then in Buddhism, the angel, the person who lives in heaven, angel, angel, what would you say? Celestial, celestial. Celestial, correct? Correct? Celestial, celestial being. In Buddhism it is said that celestial being has five signs,

[59:46]

five types of grief, of decay, decay. Anyway, the flower blooming, even a flower, even a flower, a blooming flower, a blooming flower is fade, fade away to nothing. And even a beautiful flower, which makes people pleasure, pass away, fade away.

[60:53]

I think it is said that celestial beings wear beautiful clothes, and eating delicious food, the circumstances, they live in the beautiful world. In which, in which there are many things which they want, should be given anytime. In the old saying, the old saying says, clothes make men, clothes make men.

[62:06]

So if you wear beautiful clothes, I think it seems, it seems you become a wonderful person. And it seems that there is something noble, noble about him. If you wear the beautiful clothes, if you live in a great mansion, if the people, if the people, if the people make much of you with compliments, you flatter yourself that I, you, yourself as human being, as a member of human being is a great man, a good.

[63:13]

And you, yourself, if you have the great, the highest, the highest position, if you have highest position, general or president of United States, or you have a prize, you know, the Miss Universe, I think many people make much of you with compliments. And you are infatuated with, you know, the prize of Miss Universe and the position of President of United States. And it seems, it seems that, you know, you are one of imposing features, imposing figure, imposing figure.

[64:45]

If you have highest position, if you have great prize of Miss Universe or noble prize, noble, noble prize, I think it is called in Japanese, tenryu-boku. Tenryu is celestial, celestial being. Boku is infatuation. The situation, boku is the situation of human being who are infatuated with position or powers or honors or wealth or any other kind.

[65:46]

And this is boku. So, particularly if people make much of you with compliments, you are a very good spirit of Zen students. I think you are infatuated, you are getting gradually infatuated with these compliments. At that time, you are like a celestial person, celestial person who is infatuated with other people's compliments or positions, honors, wealth, beautiful clothes, many things. Then, I think in Buddhism, the celestial person is, lives, exists, exists like a flowing, flowing cloud in the heaven, flowing cloud in the heaven.

[67:11]

Which means, flowing cloud is beautiful dress, beautiful dress. Then, they are, they wear the beautiful dress and exist in the floating cloud, flowing, flowing cloud. But when the flowing cloud disappear, happen to disappear, they have to fall into the world, hell. This is the fate, this is the fate of celestial being according to the Buddhism. So, even though you get enlightenment by practicing Zazen, it is very dangerous. Be careful, be careful not to fall into the hell. Be careful not to fall into the world of celestial being.

[68:13]

This is the sixth word, I think this is, this explanation of the six words. And next is the twelve chains of causation. When you see the human being from the viewpoint of the series of time, you can explain human being according to the principle of twelve chains of causation. What is ignorance? What is ignorance? Do you have this? Ignorance is a will to live self-conscious mind.

[69:48]

Fourth are name and form. Fifth are sixth sense organs. Sixth are contact. Seventh perception. Eighth desire. Ninth time breathing. Tenth are formation of being. Eleventh day. Twelve births.

[71:01]

Eleventh trial. The old age. And death. These are twelve causation, twelve chains of causation. Ignorance doesn't mean not knowing, it is blindness or unconsciousness. Mungmyo means the blind mind, blind understanding.

[72:20]

Blindness, when you, when you, no. When you cannot, when you cannot understand the Buddha mind, Buddha natures, Buddha world and Dharma, the true nature of being, all beings. When you are of ignorance of the true nature of all beings, Buddha world, Buddha nature and Dharma, in other words the truth.

[73:30]

The second is the will to live. This is a blind desire to live or a blind motive toward life. The third is the will to die.

[74:56]

The classification of ignorance is represented by two kinds. Two kinds of blindness. One is the blindness created by the cause, your own cause accumulated from a past life. And with the cooperation of the conditioned origination, a secondary cause. So there are two causes.

[76:16]

One is the cause which is created by yourself. The second cause is what the conditioned origination created. So this is the so-called blindness, good is the cooperation, so is to give rise to, to be, to be, to be. He is alive, he is alive. Then when you are of ignorance, ignorance as to the truth or Buddha nature or the true nature of being, this is the kind of blindness.

[77:27]

The second is the blindness which you distinguish, distinguish something. Then while you were, while you are, while you exist in dualism, in relative world, your life is always swayed by the blindness. Blindness which are coming from the function of discrimination, discrimination. This is ignorance. These are ignorance. These are the nature of ignorance. By this ignorance... You try to, you make every effort to show, to show your life, your life force in many, in some, in some way, in various, in various way, various way.

[79:11]

This is the will to live, will to live. This is the blind desire to live or blind motive, motive toward life. The, the motivation, the motivation based on the ignorance, ignorance create the will to live, will to live. I think this is karma. The second, second is to be pure. Different meaning is action. This action is the, at the stage of, stage beyond our, our, the intellectual situation, human speculation, human speculation.

[80:27]

The third is the self-conscious mind. It is the self-consciousness which correspond in actual life to the first moment of the conception of a child. The moment when, when you, when you are, when you try to show to your own actions your, the will to live, will to live. You can, it is possible to be, to be born in your mother's womb. This is the self-conscious mind. This is self-conscious mind. And next is name and form.

[81:36]

Name is the mind and form is the body. Body. It is just a lump of flesh. It is just a lump of flesh. But they exist in the same of, in the same of flesh or mind. Then it says name and form. Name is the mind and form is the body. It is still a lump of flesh. It is impossible to see it. Whether what is, what is flesh, what is mind. The five, fifth is the six organs.

[82:42]

From the combination of mind and body emerges the six organs of sense, eyes, ears, nose, tongue, body and mind.

[82:54]

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