I'm afraid I'm making a hot dog. Because I got my lecture ready. I think it's difficult to understand the past because of my... That night, I was trying to my... ...skeleton lecture. What did I think? Can you read it?

[01:04]

The first teaching, we have four or three series of Buddhist teaching. The people that... The people that everything is changing. In Japanese, Sergio Nuzio, or Chinese Sergio Nuzio. People that everything is changing.

[02:05]

This teaching could be understood in two ways. The one, the teaching adds the law of the truth. This teaching is always true, whether we observe it or not. All right. If everything changes, that means there is no substantial.

[03:26]

We are only composed beings from various elements. We are non-substantial. A, non-substantiality, D, as the, as the, uh, presupposed teaching of the, uh, teaching of the selflessness. Teaching of selflessness is the, uh, and teaching that everything changes, and teaching of selflessness, the second one. These are two of the four important teachings.

[04:30]

The four teachings are teaching that everything changes, and teaching of selflessness, and teaching of suffering, and teaching of Nippana. Those are the four important teachings of Buddhism. So we call it four series of Buddhist teachings. And this teaching plays... principles teaching for the second teaching of self lessons because everything is composed in being. So there's nothing which is understood to be self.

[05:39]

That is a teaching of selflessness. Usually, if we say selflessness, you will understand that that is a teaching of human beings who are very selfish. But actually, not only human beings, but also everything has no self. So, uh, the actual, you know, teaching for human beings could be, uh, this teaching of selfless, you know, everything is changing, could be applied for the human life.

[06:45]

And to be free from attachment, if, you know, everything is changing, there's nothing which we can attach to, actually. So this is, for human beings, the teaching of attachment. non-attachment, being an idea of faith, free from an idea of faith, and seek to make the best effort in each moment. So the only way for us is to make the best effort in each moment. Because that which actually exists is we in this moment.

[07:51]

Because we will change into something else in another minute. So the only way to... reach the reality is to make best effort in each moment. This is actually the framework, fundamental framework of Buddhist teaching. And the second teaching is Extended teaching from the teaching that everything is changing. This is the teaching of selflessness. A, in time span. B, in space span.

[08:56]

In time span, because we are changing, moment after moment. So, there's nothing to be called self. In space span, you know, we are interrelated to many things. We cannot be completely independent from other beings. So, in space span, we should understand that everything has no sense. You can see the way of change. In the way of change, nothing permeates,

[09:59]

Between that, you know, in some religion, something creates us, you know. We do not understand in Japan. Everything is changing. Then you may ask, who makes us, you know, change? But we do not have any idea of something. like God, who makes everything change. So we have no idea of something whatsoever. So including everything, everything changes. There's nothing which does not change.

[11:04]

So that is why people called Buddhists are non-adjusted. We have no idea of God, which is absolutely permanent and which has almighty power. We have no such idea. So here... In way of change, nothing permanent or absolute is not involved. So, in short, we do not have any idea of deity, which is permanent. But this is the teaching, you know, teaching of selflessness as the true law of the truth.

[12:17]

And when we apply this teaching to our everyday life, it is also non-attachment, teaching of non-attachment or teaching of emptiness. We studied about this for a pretty long time, MTA-6 form and form itself. And then put emphasis on this MTA-6. And this is what we were studying. and I was making my best pair of drinking so many, so much. It wasn't a cup of coffee. It wasn't a cup of coffee.

[13:32]

The third teaching is... The third teaching is... You're thinking through. You're thinking suffering. Everything suffers. Even if it is not so hard, you suffer. Why you suffer? And if we know why you suffer, we will have some way to be free from suffering.

[14:44]

And this is important, you know, because we believe in the theory of cause and respect. So if we, you know, if we can get rid of cause of suffering, actually will be free from suffering, because suffering has some cause for it. And they complete the relationship between cause and effect. We cannot change the result. If we have some pattern codes, we'll have if the effects are coding.

[15:50]

This is our belief. No one can change the law of causal effects. If you don't, if you eat too much, you will have too much milk. No one can change. And if you have bad karma in previous life or past life, or in past time, you will have bad results. And this is a Buddhist dream. But anyway, Here, we should know why we suffer, the thinking of suffering. And when we know why we suffer, we will know how to get rid of the cause, and how we...

[17:02]

Change. We will know how to change, how we improve, how we could improve life. That's why we suffer, take action, you know, the reason why we suffer, or cause of suffering is, uh, nuclear, nuclear.

[18:13]

We do not know the true teaching that everything changes and that everything has no sense. Because we do not know anything about the teaching we suffer. Actually, everything changes, but, you know, we expect things not to change. One is that I will change everything, but I am not anymore. young but I feel as if I am quite young and I expect to treat me as a young boy but you know I'm not young at all and next year I shall be much older but I feel as if I'm always young like this

[19:44]

or life, you know, I was tortured by yourself. As I expect you to treat me, you know, as a young boy, or as I expect you to be always young, when I see the mirror, myself into the mirror, I'm very discouraged. But for you, again, in particular, something... That suffering is suffering because you have too much energy.

[20:54]

Too much energy is also suffering. There are many suffering, but cause of suffering is we actually don't know. Not much about that. And they said this morning to me, I don't know what they say. Ignore. Ignore. Ignore that. So ignore. Interactually, we know Everything thing. Actually, we don't like things to change. We ignore the truth.

[21:57]

We ignore every thought. I thought, we ignore ants. When she's not ignored, you know, the truth, And we know that we shouldn't ignore the truth, but still we ignore. We are only trying to ignore the truth.

[23:02]

Truth, we think, simply truth with other, not with other people. Yes, John. How much? how we think. The matter of part of the death is very different for human beings. But we know the truth of part of the death. But we think at least The worst is for someone else, not a victim. A victim, I feel as if I live forever. Even though someone died, even though we see someone is dying, we don't feel that.

[24:15]

matter of birth and death to death in terms of suffering for us. And someone may feel, or this is that when your friend dies, this is that when someone may not feel so serious, even though you are afraid of death. But if you are direct negative, then you will feel, you will be shocked. But someone will even you are directly affected and died.

[25:19]

You may not feel so bad, but when you feel, when you are dying, you will be dead. That is, uh, that human weight. And that is true, uh, for, uh, on all human beings. So we count suffering. Four. Four sufferings or eight sufferings. If you count the suffering of birth and death. Suffering of ill. Suffering of all things.

[26:21]

I think births are dead. Suffering of birth. Birth should be a great suffering for us, even though we do not remember. But it should be a great suffering for us. um, baby and mother. So, suffering of birth, suffering of illness, uh, suffering of holidays, you know, suffering of holidays, and, um, suffering of death. Next suffering, when they are going to do suffering with death. That is four. And there are some more which count just four.

[27:22]

But actually there are many and many sufferings. The suffering of separating, separating, being separated from someone who you love. The suffering, you meet who you don't love. But with that, that's very true. I don't know why, but if you think over and over, you will find that part. Who is, who should be brave for? Anyway, we suffer. You know, from meeting someone you take, you don't select, because it's the next time. And suffering, you cannot gain what you want.

[28:27]

This is very simple. That is, you know, if you think over and over, that is clear in China. Of course. It is because, in charge, because you expect things, you know, too much. And you expect something to keep in a family to be found. That is another thing, you know. In this way, music finds out many reasons why you cannot gain what you want.

[29:29]

And the last one is we suffer because of our own vitality. were unbalanced by her, were disconnected to control her desire and by her. Those are the four brothers who are suffering. So we say that four are suffering special needs or eight special needs. from suffering of births, suffering of death, and suffering of being separated from someone's Buddha, and suffering of

[30:44]

To meet someone who you do not like, and suffering, I think you are not getting what you want. Suffering that you cannot have what you want. And suffering also unbalance of the vitamin. those eight sufferings. But in short, those sufferings come from the ignorance. The fundamental suffering is caused by the idea of self. which we have are subjective and which we have objective.

[31:58]

We think, you know, everything is substantial and everything exists just as you say, but actually it is not so. Something you see is created by yourself, you know. If you do not see anything, then nothing comes down. Because you see something, then something. So in practice, we are creating things by our eyes or by your ear, by your fight or self-order. There is nothing which is purely subjective or objective.

[33:09]

Something which exists in subjective being and also objective being. This is very true. You may say that is not true, but actually it is so. You may say objective being is something which here is a subjective being. something which you yourself created. But actually, you know, for us, something exists. It's very challenging.

[34:10]

Maybe 80% or 90%. And it means that, at the same time, ignorance. Our ignorance creates our subjective ignorance. Because of ignorance, with our subjective function of five sense organs, create. We don't know what, but a human being creates anything. Not only spaceship, but all we are creating. I have a scroll, done by the famous famous space, a piece of stone.

[35:20]

in the air. A stone in the air. Actually, there's no stone in the air. You may find some electric bugs, but there's no stone in the air. But we see metal stones. Something subjective, you know, something which we create in the air. That is something which we skip. And this is very true. Even though your scientific mind will not accept it, but actually there are many things, many difficulties which we create. So I say, homemade, this time.

[36:29]

This is the cookies I made. Please have it. This is very good. I don't know. Everyone thinks that it's good. But it is human. We would think this is very good. Maybe so. Maybe not so. I don't know. It's nothing very true. But you think the cookies are cookies you made in space. And there's no just cookies. Cooking is something, maybe already test cooking, whatever cooking is.

[37:31]

If cooking is already test cooking, instead of when you're naked. When someone else is naked, Especially for someone who you don't like making, that is always a bad cookie. So cookies are only great cookies or bad cookies. No, bad cookies. Well, just cookies doesn't make it. But cookies are Very subjective, you know. Maybe 1% of the officers, officers, couldn't give you time.

[38:41]

But in 1999, I said, I couldn't give you time. So I'm there to cook you. I think Buddha was very wise to say, we created and all the beings created by Nibura. We ignore the truth. You may ask them, Who created that? If not. Well, finally, this is what I think. Which was created. Endless.

[39:43]

No. Beginning this time. We don't know when it was created. And who created. We don't support something, someone who created. I have no idea. We are not interested in who created, how created. Yes, we are interested in how things are created. We don't say who created it. This is the difference between Christianity and Buddhism. So as a Buddhist, if it's alright to say I don't know, I don't know who created it.

[40:55]

Christ is alright for us. If you are a Christian, you are a Christian. If you are a Christian, you are not a Christian anymore. You are a Christian. God is a Christian. And then you ask, why is he a Christian? I'm going away. So it will be better to say I don't know. I'm going to ask you, why do you ask such a question? not reaching my question forward for someone who asked it.

[42:03]

This kind of discussion should be controlled sometimes, which is not so hard. I was talking about it. Anyway, because of Ikudora, I wish you a Christian. This is... another... translation of the teaching of self-destruction.

[43:25]

That you ask, you know, why we have even needs new, you know, try to figure out some substantial being must have created it. We Buddhists are more interested in how everything is going on, not to create. How everything is actually going on is the main point of Buddhist teaching. But we do not support what exists besides our... Besides the things we see.

[44:38]

phenomenal words. Investment in thought is an idea of absolute, but actually we don't have the idea of absolute, like you understand by absolute. One of the word absolute is another interpretation of each phenomenal being. So absolute and phenomenal. Phenomenal being is two sides of one coin. There is no absolute beyond our phenomenal world.

[45:45]

Also, the point you should form is... When you study Eastern thought, you should put this point already in your mind, or else you will have a score. you will always fail to pass the coin. Because you stick to the idea of absent, absent, absent, absent. And ignore the reality. Ignore your human life. We say ignorant. But ignorant. To know that we are liberalism is wisdom.

[46:47]

To know what is equality is wisdom. And that you don't know what is wisdom is wisdom. If we know we are ignorant, ignorant, and we are creating things because of us.

[47:30]

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