We finished learning the less desire last time. Less desire is not the matter of whether we should get rid of desire or not. But to combine the human desire to the minimum. How should we combine human desire to the minimum? That is the point in the section of less desire mentioned by Buddha. Less desire is, anyway, how we should combine human desire to the minimum

[01:04]

in the context of the object which hasn't been yet obtained. Is that okay? Are you clear? That is the point. But the Dogenden Quotient from the Daijo Gisho Buddhist Encyclopedia Wrote by Eon Master It says, not seeking too much among the objects of the five desires.

[02:09]

What are not yet obtained is called having few desires. So to combine human desire to the minimum or not seeking too much. What do you mean? To the minimum. What do you mean? What do you mean to the minimum? Or what do you mean too much? This is not the matter of discussion. We should get rid of desire or not because you are already present right in the middle of desire. Without desire, you cannot do anything at all. Even the good, even the evil, you cannot do anything. So desire is important. So in Buddhism, a yardstick of measuring less desire is, according to Dogenden, getting one Dharma, you penetrate it through and through.

[03:15]

Encountering one practice, you practice it through and through. This is yardstick of measuring less desire. Whatever you do, anyway, getting one thing, one Dharma, you should penetrate it through and through. Encountering one practice, you practice it through and through. This is the basic yardstick of measuring less desire. Not only the monastery, whatever you do as a musician, as a painter, as a poetician, whatever you do, anyway, this is very important practice for us. Particularly in monasteries.

[04:20]

In Zen temples, life is very nice, according to my experience. Whole system of Zen temple life is completely set up, which enables you to put yourself in a certain frame where you cannot escape from it. You just get one Dharma and penetrate it through and through. And encountering one practice, you should practice it through and through. For instance, we get up in the morning, 3 or 4. Let's imagine, when I was 19 years old, 18 years old, when I became a monk, and also my master, there were two guys, just two guys.

[05:22]

Get up in the morning, and also chanting, and chanting. And after that, immediately I have to fix breakfast. It took time, anyway. So, anyway, everything is set up, so I have to chase after. Anyway, I have to follow. After the morning service, I have to make breakfast. After breakfast, I eat. After eating, I wash. After washing, I have to go down to the village and perform the Buddhist rites. And come back, and pick up a glass, and clean myself. And now back. If you finish, afternoon, I have to wash the clothes. My clothes, teacher's clothes. And then, for lunchtime, I have to fix the lunch. Anyway, lunch, I do lunch.

[06:26]

And finish, wash the dishes. And after that, immediately I have to go out. I have to wait out on walk. Coming back, and then it's already dinnertime. Before dinner, I have to perform my evening service. So performing evening service is very quick, not quick. Inside, inside, I really want to finish quick. But if I chant too fast, my teacher scolds me. No. Anyway. Anyway, finish, and then dinner, and it takes time. And after dinner, during the dinner, the fixing dinner, I have to make a bath. But we don't have a gas. I didn't have a gas. So I have to pick up dry branches from the mountains.

[07:30]

I tell you, that is a whole schedule. Every day. Nothing to do. Nothing to say something special. Already, everything I have to encounter, one thing, I have to practice it. That's all. If I say that, if morning service, and morning service, encounters, anyway, get the morning service, and finish it. Even though I have to do breakfast and performing service, maybe I thought, I have to make breakfast, but I don't have enough time. So all I have to do is just perform morning service, and finish, and make a breakfast, that's all. That is my whole practice. Every day. So nothing to do. No time to get something particular thing. Delusion, or the girlfriend or boyfriend, I don't have any time.

[08:35]

That's the everyday life. This is very good, but suffers a lot. Lots of suffering. So, teacher need. Teacher must be compassionate. He has to save him from the suffering, anyway. But, unfortunately, my teacher didn't save me. Maybe it was save me, it was very compassionate Buddha's compassion to save me. That's why I understand Buddhism now. I really appreciate my teacher. But, important point is, I understand, just to put yourself in a certain frame, the whole schedule completely set up like an instrument, perfectly instrument, anyway, set up. That's all. You have to put yourself there, and just follow. That's all. That's enough. But, this is, if a teacher always,

[09:40]

doesn't give anything at all, disciple, monks, really suffer. Because, everyday is just going on actual practice, actual practice. Nothing to get intellectually, or Buddha's teaching, etc. No Buddha's compassion. So, Buddha's compassion, teacher need, Buddha's compassion, lift him up, from the, anyway, falling ocean. Anyway, monks is sort of right in the middle of fur. Do you understand? Do you understand fur? Of the ocean. So, everyday, too busy. But, I don't know what to do. But, anyway, no escape. So, that's why, my life is completely in fur, right in the middle of fur, ocean. That's suffering a lot.

[10:42]

If teacher didn't give me anything, that's pretty hard. So, anyway, teacher must be compassionate, must be compassionate to save him. But, in many ways, to save. In order to save him, there are many ways. Sometimes hit him, sometimes kick him out, sometimes teaching, sometimes chanting with each other. That's pretty nice. So, well, whole schedule, that's why monastery is pretty nice. Getting up in the morning, and also meal. Look at the meal. In the monastery, gruel, pickle, salt. That's breakfast. All the way. Gruel, pickles. Well, sometimes stinky pickles. Sometimes too good. But pickles, two or three pieces of the pickles. And gruel, pickles, salt.

[11:45]

And also lunch. Rice, not much rice, rice and soup. And pickle, that's all. You cannot get energy from that. And also physically, very busy. So how can you get that particular energy, to think of girlfriend and boyfriend? I'm hungry! Well, you have a lot of very nice food, and to get a lot of physical energy, you are lucky. I don't know you are lucky or not. So, that is pretty nice. That is a monastic temple's life. Very traditional temple's life. Now, Japanese temple,

[12:48]

life is very different from before. But anyway, like that. So, that is less desire. Less desire. Anyway, you have to put yourself in a certain schedule. In a certain schedule. Too busy. That's okay. That's all right. Anyway, put yourself in a certain schedule. Just do it. Just do it. And then, on the other hand, you need help. You need help. That is Buddha's compassion, to lift up, lift up. Somebody lift yourself up. From far, okay? The ocean, sometimes. Sometimes, to stick yourself. Somebody stick yourself into a fall. Then pick him up. That's pretty nice. This is the teacher's guidance. The teacher's guidance. About how teacher save him from suffering in many ways.

[13:51]

So, that is less desire. Getting one dharma penetrated. You penetrate it. You want to. And... Encountering one practice, you practice it. You want to. Next, anyway, knowing how to satisfy. How to satisfy. According to commentaries from Daijo Gisho, knowing how much to take of those things which one already has is called knowing how to satisfy. Knowing how much to take of those things which one already has is called knowing how to be satisfied.

[14:57]

According to less desire. How to receive object which isn't. Object which are not yet obtained. But this time, according to the how to satisfy is how to receive and take objects which has been given to you already. That is how to satisfy. Knowing how to satisfy. Satisfaction. How much to take of those things. To take means not to take by your choice. But on the other hand, to receive. To receive and to take. To receive, to take.

[15:59]

Two meanings. Not to take. To take means to get something by your choice. But to receive is just to receive something total. That is to receive. That is very important because I always, sometimes I told you the human life in a sense no excuse. You should totally receive your life. No excuse. Dazen, gassho, and tenjin, about breakfast, going to work or anywhere, no excuse. Just to receive, totally. But on the other hand, right in the middle of no choice, there is still choice. Still choice. Take.

[17:00]

Anyway, that time, to take. So, Dogen then says, anyway, getting one diamond, penetrate it. Encountering one practice. You practice it. Encountering means everyday life. You have to encounter many things. When you encounter, when you are in a certain schedule, anyway, dazen, gassho, breakfast, all are anyway something you have to encounter day after day. This is no excuse. You should receive. Just receive. Encountering one practice, and practice it, practice it. You practice it. That is to take a choice. You can make a choice. To make a choice doesn't mean to take something with affective preferences.

[18:07]

To take means encounter one practice and take care of it, deal with it with wholeheartedness. This is to take. In the practice, we have a meal, formal meal. That time, you cannot take food by yourself. When food, a certain food, a cook, chief of cook, make the food, then server, serve, serve you some food. This is no way you should accept. Receive one dharma. Anyway, encounter one dharma, and then you practice it. That means receive, receive a food, and take a food. Take a food. Take a food means, anyway, deal with, deal with food

[19:10]

with wholeheartedness. Wholeheartedness. That is to receive and to take. That is a choice. Choice doesn't mean to make a choice, something as you like, as you please. Well, actually, there is no choice. Whatever happens, whatever happens, whatever, any kind of moment, bitter moment, favorable moment, good moment, all are Buddha's moment. And for long range, anyway, bitter moment is not bitter. Pretty good for us. For long range. From that point, anyway, receive and deal with, with wholeheartedness. This is, anyway, knowing how much to take of those things which one already has, one already has.

[20:11]

It's called knowing how to survive. So, next Buddha says, Buddha says you should contemplate, you should contemplate knowing how to be satisfied if you wish to be liberated from suffering. The Buddha says you should contemplate knowing how to be satisfied if you wish to be liberated from suffering. Suffering's original origin of suffering comes from, anyway, ignorance. Ignorance. Ignorance is very basic character

[21:15]

of strong aspiration for truth. And you are stuck there. This is ignorance. See, you have a very strong, the ignorance is very basic character, very basic nature of strong aspiration for truth. Anyway, immediately you get it. Whatever happens. Whatever happens under all circumstances, you really want to live. You really want to live. Even though you say, anytime, anywhere, I can die. Well, I don't believe you. If you say so, it's okay, pretty good. It's better than nothing. So, if you can say, I am ready to die, that's pretty good. But right in the middle, real death comes. Anyway, you really want to live. You really want to live.

[22:16]

So, anyway, that means maybe human will, human volition. Well, ignorance is more than will or volition. Anyway, immediately, you move toward that. Seeking for something. And you are touching. You are stuck there. That is what is called ignorance. The human suffering, origin of suffering, really based, really comes from, coming from death, death, death. So, ignorance is not something wrong. Ignorance is pretty good, pretty good. But if you don't realize, ignorance is one huge monster, huge monster. So, you have to know, what ignorance is. So, if you wish to be liberated,

[23:22]

liberated from human suffering, anyway, you have to know, contemplate knowing how to be satisfied. How to be satisfied. So, you shoot the thief and take. You shoot the thief and take. The thief and take means, accept this one diamond, totally, and deal with it, practice it, you will improve with wholeheartedness. So, how to be satisfied means, anyway, under all circumstances, favorable or unfavorable conditions, all you have to do is receive it and take it. Receive it, encounter it, encounter one diamond, and practice it through and through. This is all we have to do. This is the best way to be liberated from human suffering. Then, next Buddha says,

[24:31]

the Dharma of knowing how to be satisfied is realm of riches, comfort, peace, and harmony. The Dharma of knowing how to be satisfied is the realm of riches. Riches, comfort, peace, and harmony. Riches means acceptance of all, the world's wholes. Anyway, each moment, bitter moment, good moment, favorable moment, anyway, any moment, are anyway very good for us. We should totally receive and deal with it, with wholeheartedness. That is richness, rich, rich.

[25:31]

But sometimes you misunderstand to receive and totally receive, receive totally and deal with something with wholeheartedness. Sometimes, oh, that means, let's do something as you like. But this is not. Sometimes if you do something as you like, it is not rich, richness. Sometimes it is very poor, very poor because richness is to influence not only you, somebody around you. In other words, illuminate, illuminating from that such activity, you do it, then you are illuminating, influencing somebody, helping somebody. This is, this is, the encountering wonderment

[26:36]

and practice through and through. So that is richness, rich. Next, perform, conform, conform. Next is conform. Conform. Conform is basic, basic balance, basic balance in your life. For instance, if you do the Zen, in the Zen, there is basic balance, basic equilibrium, ok?

[27:37]

Basic balance. And on the surface, on the surface of water, on the Zen, you can see many things. But basically, the Zen must accelerate itself in itself, ok? For this, the Zen must be kept in perfect balance, perfect balance, with your body and mind. Otherwise, you cannot see any delusion, any enlightenment. You cannot do it. So basically, if you do the Zen, the Zen must be kept perfectly in balance. Balance means your thoughts, your ideas, psychologically, physically, anyway, settled, peaceful, balanced. Must be kept in balance. For instance, that's why I told you,

[28:38]

don't meddle with thoughts and ideas. Just let them be alone, means all you have to do is, anyway, concentrate on breath. Concentrate on breath. If you concentrate on breath from beginning to end, there is no chance to meddle with, to meddle with thoughts, ideas. So thoughts, ideas just appear, disappear. Very natural. But if you meddle with thoughts and ideas, you immediately chase after or escape. This is not balance. This is not balance. Just like a pendulum. Your Zen is just like a pendulum. It's not real Zen. Real Zen is anyway stopped pendulum. Anyway, stop moving and just sit.

[29:39]

But on the other hand, you can see the little thoughts and ideas coming up. And then if you don't meddle with them, anyway, basically your Zen is still, and straight, and calm, in balance at that time. Thoughts and ideas just become a bubble. That is comfort. Comfort. Dhamma joy. Dhamma joy, because be one with this original nature of this kind of space. Before we decorate with lots of ornaments. Ornaments are fun. You get fun, lots of fun. Lots of psychology, you know, psychology, psychology, lots of psychology, psychology, lots of kinds of psychology. And by energetic and primal screaming.

[30:42]

That's fun. Very fun. That is decoration. Decoration with ornaments. We constantly decorate the human world, time and space with ornaments. That's wonderful. And this is okay, no problem. But problem is, you are completely crazy about it. That is what human power, which is called suffering. You know, in Buddhism, we have three kinds of acceptance. Three acceptance means, well, if you translate, maybe feeling. That feeling is original feeling. Original nature of feeling. In Japanese, from a direct translation of Japanese, it is acceptance. Three kinds of acceptance. Suffering and pleasure, and also neutral.

[31:48]

Neutral. Neutral means, it's also acceptance. That acceptance in Sanskrit, upaksha. Upaksha. Upaksha means throwing away. Or equality. But anyway, this is, briefly speaking, it's called neutral. Between the suffering and pleasure. But neutral thing is also acceptance. You should accept. Because, for instance, if you are crazy about, well, thought of Zazen, truncoid, what you can experience through Zazen. You're very crazy about truncoid stillness. So, at that time, at that time, there are something you unconsciously ignore.

[32:51]

Some other thing. Do you understand? For instance, you're dead already, busy work. Well, it's very important, but you don't pay attention. You don't pay attention. So, this is also acceptance. Acceptance. That's why it is a problem. Human suffering. Human suffering. For instance, well, thought of Zazen, it's getting better and better, and its organization is getting bigger, and also it's wonderful, because we can transmit Buddhism into next generation as one for human culture. That's why we need buildings and religions as one for human culture. We have to need something in a certain form. So, we have to do.

[33:53]

So, if you do it, very naturally organization is getting big. And if organization is getting big, you have to deal with lots of things, with confusion. Do you understand? I'm not criticizing bigger and bigger organization or small organization. That's all right. But important point is if you're busy, if you're busy, you forget something important. You don't pay attention. Do you understand? You don't pay attention. So, if you're really interested in business, business, you're very busy. In Japanese, busy means two parts. Busy, tract of busy, consists of two parts.

[34:55]

One is mind, the other one is disappear. Mind disappears. This is busy, business. That's interesting. But anyway, this is very natural. If you concentrate on one thing, on the other hand, you forget it. Now forget it, you know there is something, but you don't pay attention. You don't pay attention. That's why, but this is, you should accept. You should accept. You should accept. If you don't accept, that is completely organization becomes business. That's why if the organization is getting bigger, you should do it, but on the other hand, you should be compassionate to all things. There are many things you don't, you have to deal with. Human feelings, human heart,

[35:59]

and Buddha's teachings. That's why we have to practice the lens. And we have to listen to Buddha's teachings. If you don't do it, well, you completely forget. So that is neutral acceptance. Neutral acceptance is also something you should accept. Okay? So, concord, and next is peace and harmony. Peace is a state of body and mind which is perfectly still and equilibrium, in balance. This is peace. Basically, I told you before,

[37:05]

basically, anyway, Buddha's lens must be kept in balance perfectly. At that time, this is, this is what is called peace, peaceful state of the lens. And then, through this peaceful state of the lens, you can experience something. This is, this is comfort. Comfort. This is comfort. Comfort. Okay? This is comfort. And next, harmony. Harmony is, if you, if you have the lens, which is kept perfectly in balance, basically, and you can experience comfort, comfort.

[38:05]

At that time, your Zazen, exactly tuning in, down, which is called dynamic, total dynamic working. Total dynamic working. That total dynamic working is a state of being your activities, which enables you and Zazen becoming one, consequent, beyond human speculation. This is, anyway, harmony. So, how to, the Dharma of knowing how to be satisfied is the realm of riches. Riches, comfort, peace, and harmony. Remember this. This is very important. What is satisfaction? What is to, what is to realizing, to knowing how to be satisfied? That is in the realm of,

[39:10]

that is, that is found in the realm of riches, comfort, peace, and harmony. Those who know how to be satisfied are happy and comfortable, even when sleeping on the ground. Well, I don't mean you should sleep on the ground, or even wherever you sleep. It doesn't matter. It is not an important matter of whether you should sleep or not. Anyway, wherever you may be, it means, it means, I told you before, under all circumstances, favorable or unfavorable conditions, you should get in one diamond and you should penetrate through and through, encountering one practice,

[40:12]

you practice it through and through. That time, each moment, you can experience, show you vast picture of human life, how important it is. I told you last Sunday, at Green Gorge. If you do it, if you continue to do it, you can realize how important every moment it is. How important it is. At that time, even though you feel bitter from a certain moment, but this moment is very nice for us. Through the bitter moment, you can grow very much. It enables you to enrich your personality, your class. It is spiritual. So, anyway, that's why you can, you can, I can tell my bitter, bitter moment, I experienced in the past,

[41:14]

well, with a smile now, with a warm feeling, warm feeling, because bitter feeling, bitter moment is, anyway, shows me, shows me vast picture, very big picture of human life, how important it is. So, under all circumstances, anyway, we should receive and deal with wholeheartedness. Those, so that's why Buddha says, those who know how to be satisfied are happy and comfortable even when sleeping on the ground. Those who do not know how to be satisfied are not satisfied even when dwelling in heavenly palace. That is truth. Even though you are heavenly palace,

[42:16]

you know pure love. There are lots of people, those who suffer a lot from the big palace, big mansion, they brought money. Those who do not know how to be satisfied are poor even though they are wealthy, while those who know how to be satisfied are wealthy even though they have little. Those who do not know how to be satisfied are poor even though they are wealthy, while those who know how to be satisfied are wealthy even though they have little. So, satisfaction is complete beyond wealth or poor or healthy or not healthy or rich or not rich,

[43:19]

wise or stupid, it doesn't matter. Beyond adult or little boy, it doesn't matter. I saw the news article in Minnesota Tribune, a little boy who was 8 years old. He died by cancer. And before he died, he talked with a priest. And he told to the priest, all you have to do is just live a day and get a farm. Get a farm. But this little boy,

[44:22]

can you imagine, why he used to get a farm, get farm? You should live a day, completely a day, and get a lot of farm. Get a lot of farm means, he didn't know how to use the valuable care. He didn't know. That's why he used a lot of farm. This farm is not very fun for him anyway. Farm is comfort, peace, heaven. Isn't it? Isn't it? Live a day perfectly. He said, because you don't know next day. He didn't know next day. But before that, he had a lot of operation to let him be survived,

[45:24]

but no way. He didn't know anyway, little boy, eight years old boy, anyway he realized this. Those who do not know how to be satisfied and are always tempted by the five desires are consoled by those who know how to be satisfied. Consoled, be consoled by means, that means to give sympathy to him. To be consoled by means to influence, to educate, to be compassionate, to such a person

[46:25]

by the practice getting one Dharma, you penetrate it through and through, encountering one practice, you practice it through and through. By this, by this, you can be compassionate. You can be compassionate. This is to be consoled by. So, it means, even though you can see that those who are not satisfied, you shouldn't be criticized, because whoever they are, everyone is entitled to exist in this world. So, you should accept him. If you accept, not accept blindly, you should be compassionate. You should accept him with compassion. For this, anyway, for a long range, in many ways,

[47:26]

we have to, anyway, educate him, teach him, sometimes with a word, sometimes with silence, anyway, educate, and teach him influence, at the end of his life. This is the, we have to do, if you find real meaning of satisfaction. So, this is what is called, what is called knowing how to be satisfied. The third, enjoying serenity and tranquility. First, a quotation says, a quotation from the Daijo Bisho says, being apart from all disturbances and dwelling alone in a quiet place is called enjoying serenity and tranquility.

[48:29]

Being apart from all disturbances and dwelling alone in a quiet place is called enjoying serenity and tranquility. Don't understand it in a narrow sense, this. If you understand, just on the surface of this statement, you become Hinayana Buddhist. You really try to escape from a busy life, human life, and you want to live in the heart of the mountain. But, even Shakyamuni Buddha, Shakyamuni Buddha doesn't keep away from human life. He made a choice of living with human beings to teach, to educate, to share his life with all sentient beings. So, being apart from all disturbances

[49:32]

and dwelling alone in a quiet place means, anyway, basically, I always tell you, you should be one with Dharma. Dharma means total dynamic walking before you decorate your life, time and space with the ornaments. Anyway, you have to be one. This is the basic, basic teaching. If you want to learn how important human life is, basically, through and through. Anyway, this is very important. And then, at that time, you can understand how important ornaments are. But if you don't understand this basic nature of existence, you are very crazy about the stone. That is a human problem. That's why Buddhism always focuses on this original nature. Original nature, which is called Dharma.

[50:35]

So, basically, you should be one with this Dharma. Even though there is nothing to get in your hand. Anyway, continue to do it. Continue to do it. That is to be, being apart from all, anyway, all disturbances, and dwelling alone in the quiet place. This is a perfect quiet place. If you do the Zen, you can realize. Well, if I, if I, if I may say that my body is temporary, okay? Two, two separate, head and body. If I do the Zen, I do the Zen, with my body. But the head is a little, a little bit different function, okay? Because, front and back walking a little different. But, unfortunately, the head is also the,

[51:37]

just one with my body, so the head cannot go anywhere. But the function of the head is going a little far from my body. Sitting here, it seems to be quiet, but I don't care. My mind is going to Japan, going to China, and many things. So, there are lots of things, but, originally, all we have to do is, anyway, just sit down. Well, without meddling with that, at that time, you can get a little peace. But if you don't do that, anyway, you become immediately busy. That's why this says, being apart from all disturbances, disturbances mean thoughts, ideas, illusions,

[52:38]

neutral things, good or bad, right, wrong, karmic life or non-karmic life, enlightenment or Buddha, master, king. Being apart from all disturbances and dwelling alone in a quiet place is called enjoying serenity and tranquility. It's serenity and tranquility. And the Buddha says, if you seek joy and peace in serenity and tranquility of non-doing, non-doing, if you seek joy and peace, joy and peace in the serenity and tranquility of non-doing, then the three important points is joy and peace, serenity and tranquility, and non-doing. Serenity and doing,

[53:41]

excuse me, and joy, joy and peace is aspiration for something with joy. This is joy and peace. Joy and peace. Aspiration constantly for something with joy. And serenity and tranquility is represented as the jaku, the jaku-jo in Japanese. Jaku is quietness and silence and no sound of voice. No sound of voice. Jo of jaku-jo is tranquility. It means preciseness. Preciseness. So, jaku-jo means jaku-jo, serenity and tranquility means

[54:45]

tranquility as silence as there are no person to talk with. It's kept with preciseness, similarly, attentiveness. This is attentiveness in all matters. In all matters. Tranquility as silence as there is no person to talk with. It means no object, no partner, nothing to compare, nothing to compare. That is perfect silence, perfect tranquility. No competition, no comparison. If you see something objectively, if not slightly, it makes a little wave. It's not perfect silence, peace and tranquility. So, perfect tranquility is anyway

[55:48]

as silence as there is no person, nothing to talk with. Within this, within this silence, there is no person to talk with. All you have to do is to deal with, to deal with this silence with compassion, with preciseness, with attentiveness. Attentiveness means to be compassionate, to be compassionate to you, to be kind. And also preciseness is awareness, total awareness. Total awareness you should, you should know. You should know what happens because in the realm of total silence, total silence, silence is not silence. Silence has, total silence has a lot of words to speak about what it is. Even though you sit down like this,

[56:49]

everyone, everyone tells me different, different feelings, different feelings. And also, now next moment, you tell me the different feelings. So every moment, you tell me the different, different feelings. Even though you don't say, you don't say anything. Even though you open your eyes, there is still somebody's sleepy, sleepy face. Somebody, well, just somebody maybe, even though you open your eyes, you feel, you tell, tells me, boredom. So lots of feelings come up from your face. So silence is not silence. Silence has a lot of time, lots of time. Lots of words. So,

[57:52]

that is the jakjo, we translated, serenity and tranquility. This tranquility must be, sanskrita means uncreated, uncreated state of being. The perfect tranquility, stillness, silence is not something like a stagnant water. It is dynamic water, dynamic activity. And also, this activity is not something you create, you create. Anyway, this activity, silence is, silence is just there, just there. And, so, the tranquility, serenity and tranquility

[58:54]

is beyond human speculation. You cannot say anything, but it's there, it's there. But same applies to beauty of the music, or beauty of the painting, beauty of the photographer, beauty of the beauty parlor, beauty of your face, beauty of the karaoke, beauty of Bob, beauty of Yvonne, whoever you are. Anyway, everyone has beauty. So that beauty is completely beyond human speculation. How can you explain? You don't know. How do I explain? If you see a beautiful picture, I always tell you, nothing to tell you, tell you. You cannot explain, but beauty is there. If you want to know beauty as it is, well, please, keep your mouth shut, and just stand in front of the picture, and look at it.

[59:55]

That's all we have to do. So, zazen is what? Zazen is done. Perfect sign. But I don't know, how can I say it? I don't know. So, if you want to know, anyway, sit down in front of the zazen, right in the middle of the zazen, and continue to do it, so you can get it. That's all we have to do. Whatever you feel, whatever you feel, that's why I told you, under all circumstances, favorable or unfavorable, anyway, each moment is very valuable for you. If you deal with each moment, favorable or unfavorable, anyway, with wholeheartedness, you can get somebody who helps you. So, bitter moment is not bitter. So, if you seek joy and peace in serenity,

[61:05]

that is characteristic of serenity and tranquility. Characteristic of serenity and tranquility is something beyond human speculation. That is sanskrita. In sanskrit, uncreated. Not unmade. Unmade. So, before you make something, anyway, if you make something...

[61:34]

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