Tonight, we are going to have the first awareness, awarenesses, of first two awarenesses, of eight awarenesses of the enlightened person. Let's desire for satisfaction. You can find a few translations in the book, Shobo Genzo and Master Dogen, and also another translation is here, Enlightenment, Hazy Moon of Enlightenment, published by Los Angeles

[01:00]

Center. Maestro Miyoshi translated this one. This is best, that this translation is very nice, so I am using this translation. All Buddhas are enlightened persons, those things which the enlightened persons are aware of are called the eight awarenesses of the enlightened person. To become aware of this dharma is the cause of nirvana. Our master, Shakyamuni Buddha, taught this dharma on the last night before entering parinirvana.

[02:10]

First, having few desires. Not seeking too much among the objects of the five desires which are not yet obtained is called having few desires. First, Dogen Benji quotes the explanation of few desires given by Eon Zenji, who wrote the twenty-six volumes of Buddhist Insights Copernicus. So anytime, any time Buddhism appears in those twenty-six volumes written by Eon Zen Master.

[03:26]

There, each of the awareness of the enlightened person is described very simply. So, Dogen quoted this, not seeking too much among the objects of the five desires which are not yet obtained is called having few desires. The five desires means six sense organs, six sense objects, and six consciousnesses. There are all kinds of desires coming from, anyway, six organs, a relationship among the

[04:33]

six organs, six sense organs, and six consciousnesses. So, five desires means five sense organs, five sense objects, five senses, five consciousnesses. So anyway, seeking too much among the objects of the five desires which are not yet obtained is called having few desires. Well, as you know pretty well, five sense organs and five sense objects don't create trouble so much. All they have to do is just touch, just look at, just feel, anyway, just accept.

[05:35]

Five sense organs, anyway, accept their own object. By that time, they don't create too much of a problem. But only when six sense organs, six sense objects, blend their feelings into the six consciousnesses, at that time we create some problem. This is called desire. But anyway, originally, the sense organs, six sense organs, or six consciousnesses, or six sense objects, all are, anyway, nothing but dharma. Dharma means the state of being which they are constantly arising.

[06:40]

When time is ripe and conditions are arranged, dharma appears. The time and the conditions are coming from, anyway, present, not only present but also from past, from future, and also before your parent's birth. Anyway, the conditions, many kinds of conditions, mediate, numbers of conditions. Those all conditions are exactly arranged, and then time and place are, anyway, arranged. Anyway, dharma appears. Well, dharma is, for the kathakini, all of you, physically and mentally, anyway.

[07:46]

So, even the kathakini, even all of you, are, anyway, nothing but state of being, which they are constantly arising. Constantly arising. This arising, arising only, is nothing but activity. In dynamism, you cannot control. That is very basic chapter of existence. That's why, Dogen then says, what is time? Time is rising only, rising only, just rising only. The essential nature of time is not ideal. Anyway, the essential nature of time is, anyway, nothing but activity, motion, movement. That's all. This is, anyway, time, arising. All of us, even by consciousness, by sense object, by consciousness, by sense object,

[08:56]

are nothing but the dharma. So, how should we, how should we receive, how should we receive those dharmas, which are not yet obtained, which are not yet given to you? When dharmas are given to you, they are not merely dharma, a sort of image of dharma, because that dharma is something created by you. So, which are not yet obtained, which are not given to you, that is original nature of five sense organs, five sense object, five sense consciousness, five consciousness. So, they are completely something beyond human control.

[10:00]

So, how should we receive, how should we receive this? These five organs, five sense organs, five sense object, five consciousness. When you receive those things which are not yet obtained in proper way, it is called less desire, few desire. Well, question is, maybe intellectually, maybe you may understand, but actually you don't understand, because if you look at yourself, or if you look at others, or if you look at circumstances in the human society, well, almost everything are covered with innate desire.

[11:11]

Even though you try to stand up in proper way, anyway, circumstances, others, are anyway, lead you to creating desire. So, finally you say, whatever you say idealistically, or philosophically, or psychologically, whatever you say, no desire, or less desire, or few desire, or just little bit desire, or big desire, whatever you say, probably you may think that it is nonsense. But even though you don't, you believe, you probably, you may think that it is nonsense, but look at, and pay careful attention to you and circumstances around you.

[12:19]

You are already present right in the middle of desire. It doesn't matter who created. It doesn't matter desire comes from where. It doesn't matter. Anyway, look at yourself, anyway, your body and mind are anyway present right in the middle of desire. And also, intellectually you say, well, I don't care, I don't care how much I should desire, how much I should use desire, or I don't care, whatever you say. Consciously or unconsciously, you want to be free from human desire, don't you? That's why you suffer a lot. Why you say, you say, I don't care, I don't care. But why you say, I don't care, it is already, you care.

[13:25]

You are concerned by human desire. No matter how long you say, I don't care, if you don't care completely, absolutely, nothing to say. Nothing to say, because you don't have any interest, no interest, no interest. If you have no interest, if you are absolutely no interest, and desires and suffering and pleasure and suffering, happiness or unhappiness, well, it is not necessary to create bubbles. I don't care or I care. Just keep your mouth shut. That's all. Look at people. Look at people in the human society. They enjoy very much. They don't care.

[14:27]

Well, they told you, you are crazy. Why don't you enjoy human life? But they don't care anyway. So, they don't want to practice, they don't want to say, I don't care or I like it. Just enjoy there. Just enjoy their life. But anyway, more or less everybody anyway struggles for being free from anyway human desire. Even though they are enjoying very much. Several times a day, they are hitting forehead against the wall, but they are not sensitive.

[15:30]

Their central nerves, their frontal nerves are very willing to say, no. They hit the forehead, oh, ouch, that's all. And look around and get something new, and go to enjoy. That's all. But we don't know how many times they hit their forehead against the pole, against the electric pole, against any way streetcar, many times. The more you hit your forehead against the streetcar, streetcar, anyway, the more you realize some numberless kinds of anyway enjoyment. You can escape. This is human desire. Movies, TV, fiction, science fiction, lots of things.

[16:34]

So we don't know whether they are happy or unhappy. Or we don't know whether you are happy person or you are not happy person. We don't know. But in a sense, according to Buddha's eyes, you are lucky person. You are lucky person. But you cannot say, I am lucky man, okay? Because lots of desires surround you. Desires lead you to stumble over very naturally. So you cannot stay. There is no reason for staying for long in lucky person. If you believe you are lucky person, well, appreciate it. To appreciate, to feel greatest appreciation is not to accept you idealistically.

[17:46]

Anyway, to do something day after day. Take care of yourself. So, important point is you cannot escape from human desire, okay? You never escape from human desire. Regardless of whether you are interested in or not. Anyway, you never escape from human desire. So, what we have to do is to have anyway desires to the minimum. Anyway to the minimum. That's why Aeon Zen Master says, not seeking too much. Well, I don't know what is too much, okay?

[18:47]

How can you measure? Not to seek too much. How can you know? What is the secret of measuring too much? How can you know? Well, when you are daily living, okay? Reading a book, can you think how much I should desire, use the desire? And then read. Or how much you should use your desires during sitting. Well, you cannot think that. Even though Buddha or Dogen or Aeon Zen Master says, don't seek too much. What do you mean? Too much. Hmm. Well, in Buddhism, too much or not too much, it doesn't matter, okay?

[19:48]

It doesn't matter. The secret of measuring too much is to practice. To practice one point or one practice samadhi. Okay? The other day, so far, I have explained, described the meaning of Shobo Genzo. Okay? Shobo Genzo, at that time, I said, did you use samadhi? Did you use samadhi? Did you use samadhi is one practice samadhi. One practice samadhi. One practice samadhi is when you do the Zen, when you sit in the Zen, just sit in the Zen. I told you, taking an example, just like riding a bicycle. Riding a bicycle.

[20:49]

Seeing the bicycle, intellectually, philosophically, psychologically, analyzing, synthesizing, you should understand it from different angles. And next, anyway, practice it. Then, at the second stage, you can experience enjoyment. So you really feel good from bicycle, riding bicycle. But it is not good enough. If you stay feeling enjoyment while you are riding a bicycle, well, that is a kind of human problem. Human problem. Not only bicycle, but also religion, philosophy, or whatever you do. You cannot stay for long, anyway, with your enjoyment from mind. Finally, what you have to do is be free from enjoyment.

[21:56]

Finally, that is the third final stage which you have to reach. That, free from enjoyment is nothing but vivid activity, motion, in dynamism, becoming one with bicycle. Of course, emotion, enjoyment is there, but enjoyment does not appear within vivid activity. But nevertheless, you really awaken to existence of you and bicycle, and all circumstances, but they don't bother your activities, which is called riding on bicycle. They really help you to ride bicycle, becoming one. This is final stage which you have to reach. That is the third stage you have to reach.

[23:00]

That is freedom. That freedom, which is called one-practice samadhi. One-practice samadhi. Or, do you use samadhi? Do you use samadhi? Because it really helps development of your practice of your life, and also others' life. This is one-practice samadhi. So, Dogen Zenji says, in the Genjo Korin chapter of Genjo Korin, he says, Getting one dharma, you penetrate it. Encountering one practice, you practice it. Getting one dharma, you penetrate it. Getting one dharma means, if you have bicycle, if you want to ride a bicycle, anyway, get dharma.

[24:09]

Anyway, get dharma, which is called bicycle, and get dharma, which is called you. Anyway, get dharma, single dharma, and then you should penetrate it. Penetrate it. Why you try to take, anyway, bicycle and you, in utilitarian sense? It is not good enough. It is not good enough. You have to, anyway, penetrate bicycle. Now, that penetrate means, your body and mind penetrate bicycle, and no body and mind. Just bicycle. When you see yourself, bicycle disappears, and bicycle is absorbed into your body and mind. Just see it. So, just you are moving.

[25:12]

There is no discrimination. This is, anyway, getting one dharma, you penetrate it. Penetrate it. But usually, we don't penetrate, because we maybe stop at the second stage. That's all. This is very common. Very common. Look at the, anyway, pay careful attention from now on. People, what people do. Whatever they do. Business, or politician, or whatever. And also religion, or whatever. They are always stop, dwell at the second stage. Enjoyment. That's why they are very enjoy. They very enjoy their life. It's pretty good. It's part of, part of, it is the part of, first two stages.

[26:15]

Stages are part of the DGU Samadhi. One practice Samadhi. But not all. When you want to have perfect one practice Samadhi, anyway, you have to reach third stage. You will become one bicycle. Just ride. Just ride. And then, at that time, it is called penetrate. You should penetrate bicycle. And then, at that time, you can teach how to ride to the people. Not technically. Not technically. You can guide the people, actually practice. But if you stay just at the second stage, well, it's pretty hard to transmit how, riding bicycle, how important it is. As, as a human life.

[27:17]

Very difficult. You can teach, of course, you can teach the practice of bicycle, riding bicycle. As a technique, you can teach. But it's, it's not associated with the human life. So, whatever you do, everything must, something must be something associated closely with your life. At that time, you can teach, you can transmit what you have done. Not intellectually. Beyond intellectually, you can teach. That is what is called human culture. Human culture. So, that is, that is our stick yard of measuring the, how, how much we should receive. Five consciousness, five object, five sense organs.

[28:19]

Anyway. Okay. The Buddha says you monks, you monks should know that because, from now, anyway, the Buddha's statement about, Buddha mentions about the less desire. You monks should know that because those who have many desires search for fame and profit. There is much suffering. Those, those who have many desires means those who have desires from various angles. In many ways. In many ways. Search for fame and profit.

[29:24]

Expecting lots of profit and fame, anyway. They are seeking for, anyway, desire. Even though they are not favorably disposed with somebody, they try to show artificial, artificial, anyway, favor. Favorable attitude toward him. Because in order to get fame and profit. Well, not only your business, not only your business you do, and not only the religious stuff, whatever you do, there are always such a kind of desire.

[30:41]

In order to get profit and benefit. It's very difficult. To do, just do. Just do something for your desire. Because you are afraid. You are afraid to lose, to lose, anyway, happiness. Why you are afraid? Because if you see the happiness, immediately unhappiness shows in front of you. Then you are afraid because you know already, happiness is not something which exists forever as a fixed idea. It's changed. Everything is changed. All of you know. Consciously or unconsciously, we know. That's why immediately you try to keep it, happiness, as long as possible.

[31:44]

This is big suffering. Anyway, this is also suffering. There are some who are not successful in their business, even though they try, they struggle for their business. We don't know why. But the more they try to make every possible effort to be successful in their business, but the more they realize that there are some obstacles. How can I say? Maybe you say, come. You practice Dazen, I don't know how long, for 5 years, 6 years? Did you, have you attained enlightenment? How much do you understand human life? Still you don't understand. Why? There are some obstacles. From where do they come?

[32:47]

You don't know from where they come. But even though you don't know from where they come, trouble, suffering is a problem. Fact. Actual fact. But anyway, whatever you do, whatever you do, happiness or unhappiness or neutral, between happiness or unhappiness, all are anyway suffering. All are suffering. Because neutral situation of your life, not hard practice or not easy practice. So, you don't want to be happy.

[33:52]

If you don't want to be happy, well, it's not necessary to practice. But on the other hand, you don't want to be unhappy. Unhappy. So, if you don't want to be unhappy, well, you should be happy. If you want to be happy, anyway you have to do something. So, you have to work hard. Whatever you do. But if you can't get, finally you say, I don't care. So, you say, even though you say, I don't care, I don't care means you care so much. You are worried about so much happiness or unhappiness. That's why you continue to say, I don't care. I don't care is already question. Questionable. So, anyway, if you really don't want to do, want to be,

[34:52]

if you don't want to be happy or unhappy, anyway you can stay in the neutral state. Neutral state. What should you do? Well, you can do as you like. Get up. It's not necessary to get up in the morning. If you want to sleep, put you in the bed until 11 or 12. That's okay. And also, if you don't want to go to the bathroom, it's not necessary to go to the bathroom. You can do anywhere or wherever. It's not necessary to clean the room. It's not necessary to have a regular meal time. You can always do as you like. It's very hard to do that. Well, I will give you a chance to sleep all day,

[35:53]

for one week. You're really exhausted. Can you sleep for a week? Without doing, I will give you freedom to sleep. It's not necessary to get up. It's not necessary to listen to Buddha speaking. Just to do the sleep. Well, that is pretty easy, but and this is a certain neutral state of being, but it's very hard. You get up. You know it. You cannot stand up. You cannot keep for a week. So, neutral state of lifestyle is also something. Also suffering. So, wherever you may go, anywhere suffering follows you and greet you. Hello, Karagi. So, anyway.

[36:55]

So, the monks should know that, you should know that, because those who have many desires, and search for fame and profit, there is much suffering. Those who have few desires, look around less, and desire little. Those who have few desires, look around less, and desire little. Even though you are in adversity of your life, I told you before,

[37:59]

your stickyard of measuring how to receive five consciousnesses, five organs, is, anyway, getting one domino, you penetrate it through and through. Encountering one practice, you penetrate one practice. You practice one practice, anyway. Through and through. It means, right in the middle of adversity of, anyway, your life, you should deal with everything, with appreciation, it means, anyway, everything, nothing to waste. Whatever you feel from human life, nothing to waste, nothing to throw away.

[39:01]

From this point, right in the middle of adversity, you have to make, you have to animate all conditions, favorable or unfavorable conditions. Animate all kinds of conditions, favorable or unfavorable. Practicing getting one domino, you should penetrate, anyway, it through and through. If you do that, sooner or later, anyway, right in the middle of adversity, situation will change. Yes! Something, you can get, something, even though you don't expect, because everything, everything is very valuable for us.

[40:04]

Getting one domino, you should penetrate it through and through, means, first, receive everything. How sublime they are, how valuable they are, how important they are for your life. Anyway, accept totally. And then next, don't accept them blindly, anyway, accept totally, and then you should deal with them, with wholeheartedness, compassion, kindness. In that time, anyway, everything shows their own illumination. Everything opens its own heart to you. What you have never heard before, just like climbing the mountain. Climbing the mountain, when you climb the mountain,

[41:06]

it's very hard work. But before you climb, you believe the beauty of the mountain, but if you, the moment when you climb the mountain, you just see the hard work, that's all, which makes you suffer. Just hard work. So you don't believe there is the beauty of the mountain. You're really scared. But the beauty of the mountain is always there. All you have to do is, anyway, continue to climb. Right in the middle of adversity, which is called hard work or easy work, whatever you say, in neutral state of lifestyle, it doesn't matter. Anyway, under all circumstances, you just climb the mountain, practicing, getting one thing, and you penetrate it through and through. And that's time.

[42:08]

Sooner or later, mountain opens its heart to you and tells you, murmurs something about mountain's heart, which you have never heard, which is completely beyond human speculation. Right in the middle of hard work, you can get something, which is illuminating over your life. That means, anyway, mountain becomes mountain. Mountain becomes one with you. Finally, you feel your life worth living with the mountain, becoming one, because mountain is now something different from your life. Mountain is exactly one with your life. So, anywhere, anytime, if mountain is there, you really want to climb the mountain.

[43:10]

So, if you practice in that way, you are a person who don't seek for desires too much. Just to get one diamond, and you should penetrate it through and through. And then finally, you can feel your life worth living, becoming one with the mountain. Now, at that time, you are called Great Continuer. Great Continuer. So, you can explain yourself, but that you have explained is nothing but the mountain. So, mountain is now mountain. Mountain is your life. So, through the explanation of the mountain, you can explain human life. How sublime, how important, how valiant human life is. Because you communicate with the mountain very closely. That's why Buddha says,

[44:17]

Buddha says, anyway, those who have few desires, look around less and desire little. Very naturally, desires getting well. It doesn't mean disappear. Desires are there. Without desires, you cannot seek for the real truth. Desires are important. Important thing is not how much you should use desire or not. Every moment, important thing is anyway, how you take care of anyway, one dharma, when you encounter, when you see, when you get. That's all you have to do. Because everything is, well, very important. Everything is important means everything is nothing but the dharma, which is keeping constantly,

[45:19]

well, perfect equilibrium. Equilibrium with the universe, all sentient beings, anyway, connect and penetrate each other. Helping each other. That's why everything is important. That's why everything is, which is called the dharma. Dharma is, in Sanskrit, to uphold. I told you before. To uphold means to uphold what upholds is. Anyway, essence. Perfect state of equilibrium in underlying essence. This is a dharma. Nothing to waste. Nothing to throw away. Anyway, it's just a fact. Important point is, anyway, you should, how you should take care of one dharma right now, right here.

[46:21]

Rather than, the desire is, I like a desire or I don't like a desire. It doesn't matter. Without desire, you are already right in the middle of desire. Desire is important. Important thing is how you should take care of one dharma. How you should receive one dharma as, anyway, dharma. As a perfect equilibrium which enables your life perfectly. So, this is the stickler of measuring how to get less desire. If you do that, very naturally, you can get less desire. For instance, it's a very simple example. I told you before, maybe so, maybe not. Anyway, if you do get short,

[47:24]

if you do get short, like this, you cannot hit somebody. Even though you get angry. Even though you get angry, you cannot hit. So, all you have to do is, if you have to do get short, just do get short. And then very naturally, less desire. You can get to less desire. Even though you get angry. Desire of anger, desire of hitting somebody, or desire of hitting somebody, it's getting less. It's natural. Well, sometimes, OK? Well, sometimes you get angry, you know, in the past hour, in Green Gorge, last year, last year, in Green Gorge, at the dinner time, everybody quiet for a while, and then, doors, they hit the clusters, and so, you are free to talk. And then,

[48:24]

a little boy says, Hi. Right off the top. Bonk. Hi. Even though you get angry, while you're right in the middle of getting angry at somebody, a little kid says, Good morning, Kargi. You cannot get angry, can you think so? And you say, Hi, good morning. That's wonderful. And also, if I am smiling to you, OK, while I am smiling to you, can you kick me? You can hit me. But little you can do, OK? But I don't want to stop smiling anyway. Continue to smile. Because I want to confine human trouble to the minimum. OK. My mother-in-law told me,

[49:25]

when we went back to Tokyo, five, six years ago, and I always come back so late. I always told her, I come back at six o'clock, but I never come back. Just in time. I was so late. My mother-in-law was very angry, very angry with me. I didn't know that. I just came back and said, Hi, with a smile. But I realized that my mother-in-law didn't exist. But I smiled and said, Hi. My brother-in-law said, Come on, come on. He said, Sorry to your mother-in-law. Because your mother-in-law is very angry with me. I'm gone. I came back so late.

[50:27]

So I said, Hi. With a smile. That's all. That's all. Very simple. If you smile, you can't live. You lose a chance to hit somebody. Therefore, they have no worry no worry of this thought. You should practice it only to have few desires. Needless to say, having few desires produces many merits. Therefore, they have no worry of this. If you have less desires,

[51:31]

you have no worry of this thought. No worry means, anyway, you can keep your life in equilibrium. Perfectly. Perfectly. Yes. That time, no worry. No worry. Even though somebody gets angry with you, all you have to do is don't wrestle with somebody's anger. Well, all you have to do is to keep your body and mind just in equilibrium. In peace. In harmony. That's all you have to do. That time, everything becomes very peaceful. Very natural. That is a slogan

[52:34]

that is said in Sobhogento. It says I'm getting old, so I can't see very well. When in one short period of time you sit properly in samadhi, imprinting the Buddha's seal in your three activities, these words and thoughts, each and everything, excluding none, is the Buddha's seal, and all space without exception is enlightenment. Accordingly, it makes Buddha's totality all increase. The Dharma joy of their original source. Original source is perfect state of equilibrium

[53:40]

in underlying essence. All living beings possess, inherently, this is original nature of existence. Perfect state of equilibrium. That is called Dharma. To support. To support. In peace. In harmony. Nothing to throw away. This is Dharma. That's why Dharma joy of this original source. Original source is in the perfect state of equilibrium. That is what is called Dharma. Dharma is essence. Essential nature to support. Existence itself. In peace. In harmony. That's why it's called Dharma. And that Dharma is, in a way, enjoy. Enjoyment. Perfectly enjoyment. In a way, because this perfectly enjoyment is to keep your life, in a way, in peace, in harmony,

[54:40]

under all circumstances, not under particular circumstances, which is called favorability. In a way, under all circumstances, favorable or unfavorable. In a way, Dharma, essential nature, original source, keeps your life in peace, in harmony. That's why all we have to do is in a way, to tune in to this Dharma. To this Dharma. Which is called getting one thing and you should penetrate it through and through. That is the direct way to tune in original source itself. Perfect state of equilibrium. I told you three stages. If you see this book, see the this book, what kind of book, you can see. Next time, anyway, this book penetrates to your life. That time, you can communicate each other

[55:41]

through this book. And then you can feel enjoyed. Enjoyment. You can feel enjoyed. You can enjoy yourself with this book. Finally, you should be free from, you should be free from enjoyment. At that time, you can be one with this book. At that time, just sit down and see. Get one object and you should penetrate it through and through. It means nothing but activity. Vivid activity. In relationship between this book and I. With compassion. With compassion. Just do it. At that time, that is, anyway, that is the best way to get less desire. Be naturally less desire. You can keep. You can be free from something wrong anyway. So,

[56:44]

that's why this is called Diamond Joy. Diamond Joy. So, just practice. Even for a moment, you become Buddha. OK? You become Buddha. You don't believe. That's OK. That's alright. You are Buddha anyway. So, you should sit. Even for a moment, you become Buddha. And, also, all sentient beings become Buddha. And, it means, it makes Buddha, Catalyst, all increase the Diamond Joy of their original thoughts. You don't make. You don't make. OK? You don't make. You don't make your life increasing Diamond Joy of original thoughts. OK? Because all you have to do is, without expecting reward, all you have to do is face this book, understand it, enjoy, and be free from enjoyment.

[57:44]

Become one. And, that time, well, even though you don't expect it, anyway, this book teaches me mountain opens its own heart and to murmur about heart of the mountain, what it is to tell. So, very naturally, coming back. That's why it makes, if you do the Zen, if you do the Zen, well, you can't make, you can't make your life increase Diamond Joy of original thoughts, what is called perfect equilibrium. You can't make it. OK? All you have to do is, anyway, getting one object, and you should penetrate it through and through, according to my suggestion. Anyway, do it. That's it. Best way. Who did it? No. Not you. Not you. Just one process of mind.

[58:48]

Just one process of mind, anyway, makes your life increasing Diamond Joy. In other words, perfect equilibrium. Perfect balance. And then, the last time, they renew the adornment, adornment of the way of enlightenment. And then, renew adornment, adornment of the way of enlightenment, means adornment. Anyway, everything is adornment, which is called Buddhist adornment. Adornment? Adornment. Hmm? Adornment. Adornment. Beautiful decoration. Beautiful ornament. Beautiful ornament. In human life, in England, beautiful ornament.

[59:51]

So, beautiful ornament, but you don't you don't see sometimes the beautiful ornament as they really are. Sometimes ugly ornament. Okay? But that is just an ornament you can see from your telescope. That's all. But originally, ornament is beautiful anyway. So all you have to do is anyway, take care of ornament right in the middle of ugly and standing of ornament from your telescope. Okay? Let's do it. And then, ornament turns into beautiful ornament. Even though you try you don't try. Or, if you practice anyway, getting one thing and you penetrate one, see, through and through at that time, very naturally, okay? Every much suffering gives you lots of illumination over your life. Okay? It is spiritual. I suffered a lot from my English.

[60:54]

Still I... But I learned a lot anyway. I appreciate English anyway. I use the English now not properly English. I use the English Karagiri English. Very pidgin English. Not pidgin English. Anyway, Karagiri English. So, sometimes people don't understand. I really appreciate this. But, well, please forgive me because I suffered a lot. So, that's what suffering is. Anyway, right in the middle of the suffering, I try, I try to get the one object in one subject in one time and I still penetrate it through and through. That's all I have to do. And then I get the rest desire and no worry. No worry.

[61:55]

Less worry. It's this way. So, I can think sit down here just talk. But if I create too much too much desire from English I can't sit down here to talk, you know. Because what kind of English the Karagiri speaks is pidgin. Oh my goodness. Ah. Too much to talk. Anyway, I want to finish the whole eight lines. Ah.

[63:04]

For the 15 minutes more, OK?

[63:07]

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