Today, I'd like to explain about chi sok wa, the contentment, contentment. Chi means... Chi means know, know or learn. Sok was content, content. So, learning of contentment, contentment. The second is contentment, second is contentment. In the Dharma, gained already, gained already.

[01:02]

You should adopt the limitation when you receive, when you receive it. It is called contentment, it is called contentment. The second, the contentment, has very close relationship with shoyoku, the practice of shoyoku. This is desire, this is desire. In the item of the shoyoku, less desire.

[02:32]

It says, in the world, in the organs, in the organs of sense, organs of sense, which is still unsatisfactory. Organs of sense. Besides, these organs of sense are still unsatisfactory for us. But in this, in the second, in the second, the contentment, it says, in the Dharma, in the Dharma gained, gained already.

[03:54]

Not so good translation, but I want you to understand between the lines. In the Dharma, Dharma means the world, or one's circumstances, one's circumstances. One's circumstances, the circumstances which you have, which you have, is already gained, already gained, beyond human speculation. So this is, then, in the Dharma, gained already. You should adopt, you should adopt the limitation, when you receive, when you receive it, when you receive Dharma. Now, in this case, in this case, the main point is described as the five organs, five organs.

[05:18]

Ears, eyes and ears, nose and tongues and bodies. But, but this, in this case, in that case, in that case, this case is described as the objective, object, the object, object of five organs, five organs of sense. So five organs of sense are the object of five organs of sense, in the form of voice,

[06:20]

voice in the smell, taste, eating, this is five, the object, the five object of five organs of sense. So, whatever you do in our daily life, your five organs of sense is always working at the same time that you accept, you accept the object, the object, through the function of five organs of sense. Then, then how we should, how we should practice, how we should practice samādhi, samādhi in our daily life.

[07:47]

The Buddha teaches us, you should find the practice of, practice as the chisok, the contentment, particularly in the dharma what you gained, what you have gained already. This is chisok, contentment. When you receive, when you receive this dharma, when you receive this dharma, you should adopt the limitation, you should adopt limitation, receive, or accept. Accept.

[08:48]

In Japanese, jutsu. Literal meaning is to take in, to take in, to receive. I think you will find this acceptance. In the twelve chains, twelve chains of causation, you will find the same meaning of acceptance. Uh, in the, seventh, seventh, ideal, of twelve chains of causation, perception, perception, perception.

[09:59]

Then perception, when the living being, when the living being consciously takes in the world about him through contact, through contact, contact, he interprets the various sensations, this is perception. So, the moment when you are born in this world, you have to accept, you have to accept the circumstances, circumstances. You have to take in the various circumstances. In other words, the world, dharma, dharma about you. You are through contact, whether willing or not, whether willing or not. Uh,

[11:05]

In Buddhism, the perception, the conceptual, the conceptual, the perception, is divided into three. Into three. Uh, What is called sanji, sanji, or three states of sensation, three states of sensation. Uh, three states of sensation are divided into pain, painful, and pleasurable, and freedom from birth, from birth. One is, it is true, uh, this is painful, painful, or suffering, suffering.

[12:27]

The second is pleasure, the second is pleasure. The third is, uh, freedom, uh, freedom from birth, uh, suffering and pleasure. Then, uh, when things are opposed to desire, the pain arises. Now when, uh, accordance, uh, when accordance that there is pleasure and desire for their, uh, continuance, when neither the you are detached or free, detached, free, free, uh, free, free, uh, Uh,

[13:31]

So the moment when you are born in this world, it is impossible to escape these circumstances, these worlds around you. So you have to accept. You have to accept them, whether willing or not. While you are a baby, while you are a baby, when you are cold, or heat, or hungry,

[14:49]

bring him to result in just crying, just crying. Do you understand? This is the suffering. This is suffering for the babies. But when you are getting grow, getting grow, these show in various types. Just before, right before when you are born, when you appear in this world from your mother, baby has the first cry of child at birth.

[15:59]

And when the baby was born, when you are born as a baby in this world, people call you, congratulations, congratulations. How wonderful baby you have, congratulations. Everybody say you, congratulations. But for the baby, but for the baby, actually to tell the truth, the first cry of the baby at birth is not pleasure. That's a scream, a sort of scream, a sort of scream, which he has to accept, which he has to accept in the process of birth, the process of his birth.

[17:04]

Now, in this point, the human being start from funny point, strange point. But don't think funny start point, what human being possess. So we have to give this problem into your consideration seriously. In other words, this suffering is the consideration which we should take into account seriously. So it means the suffering, even when the baby was born,

[18:09]

even his first cry, first cry is like a sort of scream. This is the truth. This is the truth. So we have to take this suffering into consideration, give this problem of suffering into consideration seriously as the truth, as the truth. Then anyway, for baby, in order to make him appear in this world, he has to suffer by representing his scream, his voice of scream.

[19:19]

Then after his birth, when he experienced heat, cold, or hungry, and any other kind of experience, he has nothing to do but just cry. This is his suffering, his own suffering. But when the baby is getting growth, the way of representing these three possessions is changing. So these possessions depend on their progress,

[20:25]

the progress of growth, progress of the babies, progress of the baby, progress of the experience, which a baby has. Then when accordance, when accordance, there is pleasure and desire for their continuance. Now, when neither, one is detached or free, when you get something in pleasure, when you get something in pleasure, then your curiosity is directed to get,

[21:34]

directed to continue, continue his freedom as long as you can. Then when neither one is detached or free, when you experience something in third eye as free, this is the, it is, it has quality. It is a characteristic of the neutral nature, neutral nature, because it is free from both, neither suffering nor pleasure. The development, the development of this perception is getting complicated,

[23:00]

complicated when the one is getting older. Then when the one is getting older, and his, his, his sight, his sight and his hearing are weak, the, the expression, the expression of this perception is a very different type. Then when, when your, when the sight and hearing,

[24:06]

when the sight and hearing are weak, you know, this function, the function of perception, perception as suffering and pleasure, fade, fade away to nothing of themselves, because it is not, it is not necessary to hear, something to listen to trouble, like a monkey. Monkeys cover his eyes, cover his ears. But when you, when you are getting older, getting older, it follows, it follows that you, it is not necessary to experience this, even this third, third items, freedom.

[25:12]

There is, there was a very funny guy in my village. He was, his hearing, his hearing was very weak, very weak. So it was very difficult to hear what the people said. But he, he, he was delighted, he was delighted in, delighted in taking care of chicken and hen. And every morning, every morning the male chicken, male chicken sing beautiful song. But he couldn't, he couldn't listen, he couldn't hear his wonderful, beautiful song.

[26:19]

One day when I visited, when I visited to his house, he said, lately a human being, people, all people are lazy, getting lazy. I said, why? You know, you know, sensei, even, look at my, look at my hand. Even my hand has been very lazy way of life. Because he's, he has been nothing, nothing to do, nothing for it. But just, just yawning, just yawning, without singing beautiful song, without beautiful song.

[27:22]

But actually, regardless of his ideas, hen is day after day singing beautiful song. But unfortunately he couldn't experience, he couldn't experience something, infinite pleasure, infinite freedom. Nothing. Then, then, we all accept the circumstances around you, around you. Depend on, depend on the,

[28:23]

educating the human, human spirit. And training your health, your body. The more your spirit is promoting, progressing, the way of accepting, accepting the circumstances are very different. So, the, even the three, even the, represents, represent, even this experience, the experience of these three, these three perceptions, are various, are varied, varied in various cases.

[29:37]

And in twelve chains of causation, causation, next is desire, desire, desire. The literal meaning, meaning is, is love, love. But translation is desire. So, at the stage of perception, perception, it is not yet practical, practical functions, practical function. Then this perception, this perception develops, this stage of, at this stage of desire, you can practice, you can practice,

[30:45]

you can show, you can show these three items, three perceptions practically. And, and, and, Next is craving, next is craving, next is craving. Craving is to take in, take in, of craving.

[31:48]

Craving is attachment to those things we desire. By this experience, by this experience, you can, you can show three points, three points of mind. When this perception, when this perception develops, this stage of the desire, then this, this perception turns into three poisons of mind. Greed, anger, or infatuation, infatuation will. And then this, the perception develops at the stage of craving, craving.

[33:05]

The three poisons of mind is shown, shown in our daily life. So, at that time, at that time, this perception is represented, very complicated. The representation, representation of, manifestation of this perception is very complicated, very complicated. When it develops, it develops at the stage of craving, then actually, actually the human being doesn't exist alone. Even though you want to express, express directly, directly your perception,

[34:15]

your perception or your craving, what you want to do, actually it is not so easy. Then, you know, the, this perception or the manifestation, the way of manifestation of perception and craving is getting more complicated, complicated. You know, so when you, for instance, when you explain, when you try to explain your heart, your heart, what you are thinking now,

[35:17]

many times, very often people misunderstand you, misunderstand you. Then you want to explain about yourself, but the more you explain about yourself, the more people misunderstand. Because, you know, how complicated, how complicated the manifestation of perception or craving is. Because it is not so easy to express directly your sensations, or your heart, because you have to always look at circumstances in order to make it, make it peace. So sometimes there are many things, many things when you want to do, want to express,

[36:26]

but sometimes you have to, you have to stop expressing. Then you keep silence. Then, but the people, you are always, you are always expressing, expressing your heart, true heart, true situation of your heart, but people don't understand exactly what you are thinking, what your true heart is. Then people are always going behind your intention, behind your true heart. Then there is a fear within a fear. Very complicated. Then, I think this is the perception, this is perception.

[37:28]

So this perception, this perception must be accepted by human beings, whether willing or not. Then, when you accept, when you accept the Dhamma, this is a part of Dhamma, this is part of Dhamma. In this case, Dhamma means, Dhamma means the world. You are including your circumstances, all things. Then, when you accept this Dhamma, this circumstances, you have to adopt the limitation, limitation. This limitation, if you are, if you can't, if you can't avoid the circumstances as the three perceptions, three perceptions,

[38:45]

the most important thing is that you are not influenced, you are not swayed by the function of three perceptions, your circumstances. Then we have to control, we have to control your five organs, five organs of sense. By controlling the five organs of, five organs sensation and this desire, this desire, you are the object of five organs sense, five organs of sense, is controlled, is controlled of themselves. Then, how we should do, how should we control?

[39:49]

Then, Buddha says, we should adopt the limitation. Now, limitation means... Limitation means to gain, to gain this one, this is four, Dhamma. Dhamma, this is complete, complete.

[40:55]

This is one, the same name, complete. When you gain, when you gain one thing, every effort, every effort should be directed to complete that, complete that. This is two in common, this one, this is a practice, action.

[42:00]

This is practice, this is two practices. Two practices to gain a complete four, to a thing which you, which you are kind. This is the same meaning with this. Then, when you, when you acquire one thing, you should practice, you should practice that. This is the limitation, the meaning of limitation. This is the meaning of, to adopt the limitation. When you receive, when you receive the, when you receive the three perceptions, three perceptions.

[43:08]

So, from the... In this point, in this point, actually when you fall into the difficult, difficulties, you think, you think there is something, something place, some place, some place to escape from your trouble, from your difficulties. But wherever you go, wherever you go, the three perceptions, your circumstances, based on three perceptions, wherever you go, follows you, follows you. If so, if so, so if so, the most important thing is you should never be swayed by, you should never be influenced by such circumstances, such three perceptions.

[44:30]

When you control, when you control your mind during sitting meditation, how should you do? Please tell me how should I, how I should control my mind. I don't know exactly. So, there is nothing for it but to devote yourself to fulfill this meaning of his statement. There is nothing for it but to make your encounter, every encounter, encounter to show, to show regards, no, to show or not.

[45:38]

All we have to do is to fulfill, fulfill something at every moment when you do, when you must do. With wholeheartedness, this is our limitation to escape, to escape from suffering, to escape from suffering. So, to devote yourself, to devote yourself to do something at the moment, completely, is to escape, not to escape, to be far away, to keep away from your troubles, sufferings. So, this is, in Buddhism, Zen.

[46:43]

This is termed the state of, the state of, the state of, the perfection of mind is Zen. Zen is the whole. The key is opportunity, opportunity, or the opportunity, the, at every opportunity, every opportunity when your mind is functioning, functioning, this is key. The gate is to manifest, manifestation. So, this is the full function, full function.

[47:48]

The limitation, to adopt the limitation is to practice the full function, Zen again, of your life. So, The contentment doesn't mean to live in seclusion, doesn't mean to live in seclusion. By escaping, escaping from the city life, it doesn't mean, it doesn't mean to live in the deep mountains, by escaping from the city life.

[49:06]

And it doesn't mean to be conceited, to be contented to, conceited, to be conceited to, to think, to think as they are. In other words, the viewpoint of life is not self-conceited, the self-conceited way of life, way of life. If it is real way of life, there is no development, there is no progressive development.

[50:25]

So, then, you know, whatever you do, for instance, when you are about to practice Zazen, I think your mind is trying to prepare for practicing Zazen before entering, entering into Zen-do. So, when you take care, take good care, care of every moment, every moment, it doesn't mean to have no plans, it doesn't mean to have no plans. To take care of this moment, you have to prepare, you have to prepare for taking care of this moment,

[51:46]

with deep consideration, deep consideration. Because even though, even when you get in, even when you practice Zazen in Zen-do, you are trying to prepare for Zazen before sitting. So, to take care of this limitation, to take care of this limitation means to have great progressive development. Means to create, to create the way of life toward to a great progressive development. Otherwise, your lofty, lofty aspiration doesn't come to be true.

[52:59]

Then, by this, there is something, there is nothing for it but to find, to find full of, full of intensity in life. That has enough, the infinite, infinite function of positive and progressive, progressive life. While you are influenced by imaginations or delusions, which is raising, which is raising in yourself,

[54:06]

your life is, your life consists in the running monologue, running monologue of 108 delusions and imaginations. So, there is impossible to reach, to reach this center, center, the important stage of your center. Then, even though when you meet adversity, adversity, Buddhism tell you, don't be in haste, don't be hasty. Watch carefully and walk step by step, walk step by step.

[55:13]

Don't escape, don't avoid, but actually it is very difficult, it is very difficult. But there is nothing for it, nothing for it but creating the way of life towards progressive, you know, development. In order to make, make your lofty aspiration come into, come into, come to be true. Actually it is impossible to jump over from here to there, but if our life is, they are sure as life.

[56:14]

If our life as a god, as the other shore exists near hand, near in hand, which is about to reach, it is all right to jump over. From here to the other shore is all right, but life is not something like that. Whatever happens, whatever happens we have to walk step by step. This is the contentment, contentment. What you can, what you can practically, practically accept the full function of your life, your practice is the less desire, less desire.

[57:32]

On the other hand, your practice, your life is going on based on the principle of contentment. It means walk step by step. Then yesterday, I have been said, Sokutsu, Sokutsu, one plus one equals one. This is Sokutsu, this is Sokutsu. Sokutsu is not, Sokutsu does not mean that you become, you become the other, another.

[58:38]

One becomes, it does not mean one becomes another, one becomes another. It doesn't mean your face becomes my face. It doesn't mean woman becomes man. It is real truth. If so, there is no function of the individual. As if milk can be mixed up with water. However, it is impossible for human being, the subject, for subject to become one with the object.

[59:55]

If so, if it is possible, if it is possible, there is no function of the individual. So it follows, at last, at last, there is nothing to do but pass away, die, die, death. Then this one, this one is not to become one, not become one. There should be, there should exist pleasure and suffer of which individual must possess. So one plus one equals not one, one plus one equals one-one. This is Buddhist formality, Buddhist formality, one-one.

[60:57]

One-one is the great existence of function, function, which individual, individual possesses. Then Buddhism says, Buddhism doesn't say, doesn't call this situation one. One-one, Madhyamaka is expressing maybe one-one. In Buddhist, the technical term is used ichi-nyo. Ichi-nyo is suchness, suchness. This is one. Ichi-nyo means the individual completely, absolutely exists, keeping, holding his own characteristic quality.

[62:15]

But between one and one, between one and another, there should exist harmonious union as one. This is suchness, suchness. And so, I think equal, equal. Equal comes from suchness, suchness. So this equal, this equal doesn't mean to become, something become, one become another. It doesn't mean mixed up. But then, this is, soku means to become master of yourself, of yourself in how situation you may be.

[63:37]

This is soku, this is equal, this is equal. In other words, to adapt, to adapt to yourself in circumstances, wherever you go. To adapt to yourself in circumstances, wherever you go, doesn't mean to make your life follow according to stream of life. We always take, we always, we always become, we always become master of yourself, of ourselves, ourselves. In whatever, wherever you may be.

[64:38]

This is soku. This is soku. And equal. Then, this, to become master of yourself in how situation you may be. This attitude means the learning, learning of contentment, learning of contentment. So learning this, learning of contentment doesn't mean, doesn't mean to live in a situation, doesn't mean to be conceited with your own reality, without any development, without any doubt. This is the practice of contentment.

[65:48]

Then, the whole, the whole items of eight contents of enlightenment, enlightenment one, of Shobo Gendo, in Shobo Gendo, Hachidai Ringuaku. It is impossible, I couldn't, I couldn't explain all. Today I explain just two, just two. Then the rest of subject will be continued in my next lecture. Good luck to you.

[66:46]

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