We finished learning less desire last time. Less desire is not the matter of whether we should get rid of desire or not. But to confine human desire to the minimum, how should we confine 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 confine our human desire to the minimum in the context of the object which hasn't been yet obtained.

[01:13]

Is that okay? Are you clear? That is the point. But the Dogen Zen Quartet from the Daijo Gisho Buddhist Encyclopedia, wrote by Eon, the master. It says, Less desire is not seeking too much among the objects of the five desires. What has not yet been obtained is called having few desires. So, to confine human desire to the minimum or not seeking too much, what do you mean?

[02:25]

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 model 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 Dogen, getting one dharma, you penetrate it through and through. Encountering one practice, you practice it through and through. This is yardstick of measuring less desire.

[03:31]

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. Well, not only Zen 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 monastery and Zen temple 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.

[04:44]

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, that's two guys. Just two guys. Get up in the morning, and also chanting, and after that, immediately I have to fix breakfast. It took time, anyway. Anyway, everything is set up, so I have to chase after it. Anyway, I have to follow. After morning service, I have to make breakfast.

[05:47]

After breakfast, I eat. After eating, I wash. After washing, anyway, I go down to the village and perform in Buddhist first. Come back, and picking a grass and cleaning the floor. If you finish, after noon, I have to wash the clothes. My clothes, teacher's clothes. And then, already lunch time, I have to fix the lunch. Anyway, lunch, I do lunch. Finish, wash the dishes, and after that, immediately I have to go out. I have to wait out and walk. Coming back, and then it's already dinner time. Before dinner, I have to perform my evening service. So performing evening service very quick, not very quick. Inside, inside, I really want to finish quick.

[06:51]

But if I don't chant, it's too fast. My teacher scold me. Anyway, finish, and dinner, and it takes time. During the fixing dinner, I have to make a bath. We don't have a gas. I didn't have a gas. So I have to pick up dry branches from the mountains. That is 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 see the morning service, morning service, encounter, anyway, get the morning service, and finish it.

[07:55]

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, whole practice, every day. So nothing to, no time to get something particular thing. Dude, or the girlfriend, or boyfriend, I didn't have any time. 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. But maybe it was save me, it was very compassionate, compassionate to save me.

[09:03]

That's why I understand Buddhism now. I really appreciate my teacher. But, important point is, I understand what, 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 there, put yourself there, and just follow. That's all, that's enough. But this is, if a teacher always didn't, doesn't give anything at all, disciple, monks, really suffer. Because everyday is just going on actual practice, actual practice. Nothing to get intellectual, 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.

[10:09]

Anyway, monks is sort of, right in the middle of fur, do you understand? Do you understand fur? Of the ocean. So everyday, pretty 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, the ocean. That's suffering a lot. The teacher didn't give me anything that 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, or sometimes hit him, sometimes chanting with each other. That's pretty nice. So, well, whole schedule, that's why monastery is pretty nice.

[11:11]

Getting up in the morning, and also meal, look at the meal. In the monastery, gruel, pickle, salt. That's breakfast. In all way, gruel, pickle. Well, sometimes stinky pickle. Sometimes pretty good, but pickle is two or three pieces of the pickles. And gruel, pickles, salt. And also lunch, rice, not much rice, rice and soup. And pickle, that's all. You cannot get the energy from that. And also physically, very busy. So how can you get down on a particular energy to think of a girlfriend and a boyfriend? Well, you have a lot of very nice food, and to get a lot of physical energy, you are lucky.

[12:19]

I don't know if you are lucky or not. So, that is pretty nice. That is monastic temple's life, very traditional temple's life. Now, Japanese temple's life is very different from before. But anyway, I like that. So, that is less desire. Anyway, you have to put yourself in a certain schedule. Put busy, that's OK. 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, OK?

[13:21]

The ocean, sometimes. Sometimes, take yourself, somebody take yourself into far, OK? Then pick him up. That's pretty nice. This is the teacher's guidance. But how teacher save him from suffering in many ways. So, that is less desire. Getting one dharma penetrated. You penetrate it through and through. And you encounter one practice, you practice it through and through. Next, anyway, the knowing how to satisfy. How to satisfy. According to a commentary from Daijo Gisho,

[14:25]

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. According to less desire. How to receive objects 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.

[15:35]

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. Too many. 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 sometimes I told you, the human life, in a sense, no excuse. You should totally receive your life. No excuse. So then, the show, and attention, about breakfast, going to work, all right anyway, no excuse.

[16:37]

Just to receive, totally. But on the other hand, right in the middle of no choice, there is still choice. Still choice. Take. Anyway, that time, to take. So, Dogen then says, anyway, getting one dharma penetrated. 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, the show, breakfast, all right 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.

[17:38]

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. To take means encounter one practice and take care of it, deal with it with wholeheartedness. This is to take. This is to take. In the practice, we have a meal, formal meal. That time, you cannot take a food by yourself. When food, a certain food, a cup, cheap food cup, make the food, and then server, serve you, some food. This is no way. You should accept.

[18:39]

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 the food 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 this point,

[19:42]

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. It is called knowing how to satisfy. 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

[20:42]

if you wish to be liberated from suffering. Suffering's original, origin of suffering comes from, anyway, ignorance. Ignorance. Ignorance is very basic character 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.

[21:43]

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. 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 touch it. You are stuck there. That is what you call ignorance. Human suffering, origin of suffering, really basic, where it comes from, coming from death.

[22:44]

So ignorance is not something wrong. Ignorance is pretty good. But if you don't realize, ignorance is one huge monster. So you have to know what ignorance is. So if you wish to be liberated, 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 take means accept this one diamond totally and deal with it, practice it, do one thing, with wholeheartedness. So, how to be satisfied means, anyway, under all circumstances,

[23:47]

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, the dharma of knowing how to be satisfied is realm of righteousness, comfort, peace, and harmony. That dharma of knowing how to be satisfied is the realm of riches. Riches, comfort, peace, and harmony. Riches means acceptance of all

[24:51]

the world holds. 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, okay? But, sometimes you misunderstand to receive and totally receive, receive totally and deal with something with wholeheartedness. Sometimes, 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,

[25:53]

richness is to influence not only you, somebody around you. In other words, illuminating, illuminating from that such activity, you do, anyway, illuminating, influencing somebody, helping somebody, this is, this is a day encountering wonderment and practice it through and through. That is richness, rich. Next, perform, conform conform Next is conform Conform is

[26:57]

basic, basic balance, basic balance in your life. For instance, if you do the zen, in the zen, there is basic balance, basic equilibrium, basic equilibrium, basic balance. In on-surface, on-surface world of the zen, you can see many things, but basically, the zen must settle in itself. 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

[28:05]

your thoughts, your ideas, your psychological, physical, anyway settled, peaceful. Balance must be kept in balance. For instance, that's why I told you 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, very naturally. But if you meddle with thoughts and ideas, you immediately chase after or escape. This is not

[29:05]

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, stuck pendulum, anyway, stuck moving and just sitting. But on the other hand, you can see there are little thoughts and ideas coming up. And then, if you don't meddle with them, anyway, basically, your zen is settled, straight, and calm, in balance, at that time. So, ideas just become a bubble. That is comfort. Comfort. Dhamma joy. Dhamma joy. Because your zen and your body and mind is present right in the middle of dhamma. Dhamma means total dynamic walking.

[30:05]

Where you cannot get any ideas, which is called fixed ideas. Publication of consciousness. Nothing. Just be one with total dynamic walking, which is called the zen. That's all. At that time, that is called dhamma joy. Coming from original nature, original nature of self. Original nature of the self is exactly same as dhamma. Original nature of the self is exactly same as dhamma, which means total dynamic walking. That's why dhamma means to uphold. Nothing but the change of time from moment to moment. If you stay with the change of time from moment to moment, there is no chance, no room to get anything particular in your hand. Nothing. That's why it's pretty hard to stay with it.

[31:07]

That's why it's very hard to stay with it. That's why we try to create something. Something that is well, theology, buddhology, and lots of things. Culture, human culture, Japanese culture, tea ceremony, flower arrangement, lots of things. And then we decorate. Decorate the human world. Time and space. We decorate time and space. But time and space itself is completely nothing. Very transparent. But all you have to do is be one with this original nature of time and space before we decorate with lots of ornaments. Ornaments are fun. You get fun. Lots of fun. Lastly, psychology, ETM, psychology, psychology, lots of kinds of psychology. And, by energetic and

[32:07]

primal screaming and 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. The problem is you are completely crazy about it. That is the human problem, 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

[33:08]

of acceptance. Suffering and pleasure and also neutral. Neutral. Neutral means, is 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 the pleasure. But neutral thing is also acceptance. You should accept. Because for instance, if you are crazy about, well, you are crazy of zazen, okay, a tranquil, tranquil which you can't experience through zazen, okay, you're very crazy about tranquil stillness. So, at that time, okay, at that

[34:08]

time, there are some things you unconsciously ignore. Some other things. Do you understand? For instance, you're getting ready, 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 wrong, human suffering. For instance, well, sort of zazen is getting bigger and bigger and yet it's organization is getting bigger, but, and also it's wonderful because we can transmit Buddhism into next generation as well.

[35:36]

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 any business, you're really busy. In Japanese, busy means two parts. Busy tract of busy consists of two parts. One is mind, the other one is disappeared. Mind disappeared. This is business. That's interesting. But anyway, this is very natural. If you concentrate on one thing, on the other hand, you forget

[36:36]

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 become business. That's why if 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, the human heart, and Buddha's teachings, that's what we have to practice then, and we have to listen to Buddha's teachings. If you don't do it, well you completely

[37:37]

forget. So that is neutral acceptance. Neutral acceptance is also something you should accept. So, 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, basically, anyway, your Zazen must be kept in balance

[38:37]

perfectly. At that time, this is what is called peace, state of Zazen. Then, through this peaceful state of Zazen, you can experience something. This is this is comfort. Comfort. This is comfort. This is comfort. And next, harmony. Harmony is, if you if you have a Zazen which is kept perfectly in balance, basically, and you can experience comfort, At that time, Zazen exactly tuning in down,

[39:38]

which is called dynamic, total dynamic working. Total dynamic working. That total dynamic working is a state of being in your activities, which enables you and Zazen to become one. Constant. Beyond human speculation. This is, anyway, harmony. 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 realizing, to knowing how to be satisfied? That is in the realm of, that is found in the

[40:39]

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 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 it. You want to encounter in one place, you practice it, you will sleep. At that

[41:39]

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 character. It is really true. So, anyway, that's why you can, I can tell my bitter experience, bitter moment I experienced in the past, well,

[42:39]

with a smile now, with a warm feeling, warm feeling. Because bitter feeling, bitter moment is, anyway, 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 true, even though you are heavenly palace,

[43:40]

you know pretty well. There are lots of people who suffer a lot from the big palace, big mansions, big lots of 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 completely beyond wealth or poor or healthy or not healthy or rich or not

[44:42]

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

[45:45]

Can you imagine? Why he use a 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 doesn't, he didn't know that how to use the valuable term. He didn't know. That's why he used a lot of farm. This farm is not very farm for him anyway. Farm is comfort, peace, and harmony. He's serious. He's serious. Live a day perfectly. He said, because you don't know next day. Yes, he doesn't, he didn't know next day. But before that, he had the last operation to make him, to let him be survived. But no way.

[46:49]

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 me. That means to give a sympathy to him. To be consoled by means to influence, to educate, to be compassionate to such a person by the practice, getting one dharma, you penetrate it through and through,

[47:58]

encountering one practice, you practice it through and through. By this, okay, by this, you can, 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 wherever 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 length, in many ways, we have to anyway educate him, teach him, sometimes with a word, sometimes with silence. Anyway, educate and teach him

[49:02]

influence, enrich his life. This is the, we have to do, if you find real meaning of satisfaction. So, this is what is called, which is called knowing how to be satisfied. The third, enjoying serenity and tranquility. First quotation from the Daikyo Gisho says, being apart from all disturbances and dwelling alone in a quiet place is called enjoying serenity and tranquility. Being apart from all disturbances and dwelling alone in a quiet place is called enjoying serenity and tranquility. Don't be, don't understand it in narrow sense, this.

[50:10]

Be, 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 took, 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 and dwelling alone in a quiet place means, anyway, basically, I always tell you, you should be one with Dharma. Dharma means total dynamic working before you decorate your life, time and space with the ornaments.

[51:14]

Anyway, you have to be one. This is a basic, basic teaching. If you want to learn, anyway, 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 just ornaments. That is a human problem. That's why Buddhism always focuses on this original nature, which is called Dharma. 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 a quiet place.

[52:21]

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 separate, okay, two separate, head and body. If I do the Zen, I do the Zen with my body. But, a head is a little, a little bit different function. Because, from the world, walking is a little different. But, unfortunately, head is also the, just one with my body. So, head cannot go anywhere. But, the function of the head is going a little far from the body, my body. Sitting here, it seems to be quiet, but I don't. So, 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.

[53:31]

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

[54:47]

there are three important points, is joy and peace, serenity and tranquility, and non-doing. Serenity and doing, excuse me, enjoy, joy and peace is aspiration for something with joy. This is joy and peace. Aspiration constantly for something with joy. And, the serenity and tranquility is represented as the jaku-jo in Japanese. Jaku is quietness and silence as no sound of voice. No sound of voice. So, jo of jaku-jo is tranquility. It means preciseness, preciseness.

[55:54]

So, jaku-jo means serenity and tranquility means tranquility as silence as there are no person to talk with. It is kept with preciseness, thoroughness, attentiveness. This is in as 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, even slightly, it makes a little wave. It's not perfect silence, peace and tranquility. So,

[57:05]

perfect tranquility is anyway as silence as there is no person, nothing to talk with. And 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 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 lots of words to speak about what it is. Even though you sit down like this, everyone, everyone tells me different,

[58:13]

different feelings, different feelings. And also, 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, still somebody's sleepy, sleepy face. Somebody will, 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 lots of terms, lots of terms, lots of words. So, that is the jakjo, we translated, serenity and tranquility. This tranquility must be,

[59:24]

uh, Sanskrita means uncreated, uncreated state of being. The perfect tranquil, stillness, silence is not stagnant, not something like a stagnant water. It is dynamic walking, dynamic activities. And also, this is, this activity is not something you create, you create. Anyway, this activity, silence is, silence is just there, just there. And, uh, so, the tranquility, serenity and tranquility 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

[60:26]

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 it, tell it. 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. That's all we have to do. So, zazen is what? Zazen is done. Silence, perfect silence. But I don't know what, how can I say?

[61:29]

I don't know. So, if you want to know, anyway, sit down in front of the zazen, right in the middle and continue to do it. So, you can get tape. That's all we have to do, okay? Whatever you feel, okay? Whatever you feel. That's why I told you under all circumstances, favorable, 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 will help you. So, bitter moment is not bitter. So, if you seek joy and peace in serenity, okay? That is a characteristic of serenity and

[62:31]

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 about zazen, it's not real zazen.

[62:56]

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