But sometimes you fight on the boat, or you get out of the boat and jump into the sea and many problems. Then you get hungry and hitting the boat and mouth of trouble. But whatever happens, anyway, the boat carries you to the destination. So just one boat, anyway, one boat. The important point is you are present on the boat in peace, in harmony, or do you want to fight on the boat? Or do you want to get out of the boat? What would you like? If you want to cross a river on the boat, everybody knows. You want to cross a river, anyway, in peace, in harmony. This is the Buddha. Everybody has. But according to your current life, sometimes fighting and getting out of the boat and jumping into the water and biting somebody.

[01:10]

So, Buddha says, always reflect upon yourself, do not lose this wisdom. Wisdom is, really depends on you, how to deal with one boat, one Zazen. Wherever you do Zazen is Zazen. Question is, how you should deal, how you deal with Zazen. In this way, you can thus attain liberation in my Dharma. In my Dharma means in the Buddha's Dharma, Buddha's teaching. So very naturally, in this way, you can thus attain liberation. If you do it, anyway, you can experience very naturally liberation. Wang Fu doesn't, Wang Fu doesn't, is neither a follower of the Way, a monk, nor a white robe layman, nor is there any other name for him.

[02:27]

A true wisdom, Wang Fu do not, is neither a follower of the monk, nor a white robe layman, nor is there any other name for him. If you don't do that, you are not Buddhist, you are not monk, you are not human being. Anyway, if you are human being, anyway, we have to do this. It's difficult. It's not difficult, it's not easy. So, we have to, anyway, we have to continue reflecting upon ourselves, and how to deal. Pay attention carefully, and how to deal with your life, anyway, Zazen, when you encounter. A true wisdom is a stout boat which crosses, crosses the sea of all age, sickness, and death.

[03:29]

Then you can cross, anyway, oceans, which is called all age, sickness, and death, and life. But if you completely follow the life, which is called living a drunkard, and dying a dreamer, well, it's very difficult to cross, to cross a river perfectly. A true wisdom is a stout boat which crosses the sea of all age, sickness, and death. It is also a great bright torch in pitch black ignorance, a good medicine for all sick people. It is also a great bright torch, I'm sorry, not torch. It is a great bright torch in pitch black ignorance, in darkness.

[04:33]

That darkness, that darkness is sort of ignorance. It leads you, it's that which leads you to, leads you to just rush into, well, well, being crazy about, okay? Well, cultural things, and many waves, small waves, and big waves, following the life, living a drinker, and dying a dreamer, like this. So, if you experience wisdom, anyway, it is also a great bright torch in pitch black ignorance, or a good medicine for all sick people. A sharp, a sharp axe which fells the trees of delusion. Therefore, by means of this wisdom, which is heard, reflected upon, and practiced, you will increase your merit.

[05:37]

When one has the illumination of wisdom, even though one's eyes are merely physical eyes, one is a clear-seeing person. This is what is meant by wisdom. Next, eighth, avoiding idle talk. If you, through the wisdom, if you experience wisdom, you can see a very vast aspect, the expanse of space and time, where you can see total beautiful picture of human life, including trees, birds, pebbles, etc. Then you can know what you can see, what you cannot see. You can know what you can explain, what you cannot explain.

[06:38]

So you can see the total picture of human life. Total picture of human life means including both, what you can understand, what you cannot understand. This is total picture, back and front. That's why I told you last time, a maple leaf showing its back and front, it's falling. A maple leaf showing its back and front, it's falling. It's falling is activity, function, or working in dynamism of a maple leaf life. Life must be alive from moment to moment. How? Fall. Then at that time, you can see the maple leaf life and simultaneously whole world, picture of the whole world, which is called autumn world. And then, how do you know? How do you know?

[07:40]

Because maple leaf shows its back and front. Back and front. That is human world, samsara. But all you have to do is, all the maple leaf has to do is just continue to fall, to fall. But in the real world, in the context of vital vivid activity, falling, there is two aspects of human life. Showing back and front, good and bad, right and wrong. Back and front doesn't stay for long. Immediately next, back and short. Back doesn't stay for long. Immediately front appears. So always back, front, back, front.

[08:44]

That is always crossing a street at the intersection, just like cars. This way, that way, this way. Flickering light, flickering light. So if you see the dead, you see the dead as a light, as flickering light. So immediately you feel. But all you have to do is just falling down, falling down. That means just die, just die. But within just die, it's very difficult just die because we have a head, big balloon. Balloon catch immediately. Lots of flickering lights. Lots of flickering lights are a little bit problem, but if you understand the total picture of human life with the wisdom, you can handle it. That's why the monk says, I don't want to die. When the monk asks you, Jim, what do you feel?

[09:48]

Please leave a good statement mentioned by Buddha to us in order to educate us. He says, I don't want to die. Because this I don't want to die is not problem for him. That is just one flickering light he can see. But he is very peaceful. Just falling down, just falling down. Because that is his life, which is fully alive from moment to moment. So when the time comes to die, just die. But on the other hand, you don't satisfy because you can see the light. But light is always appears, disappears, appears, disappears. Just like watching the puppet show on the stage, at the stage. Little puppets, big puppets, and sometimes ugly puppets, and beautiful puppets, and lots of puppets sometimes fighting, and lots of things.

[10:54]

But always disappears. So, finally, nothing to discuss. Nothing to discuss. What is death? What is life? What is the life of maple trees? Including becoming one with the whole universe. What do you mean? What is the life of a maple leaf? Nothing to say. Don't you think so? Nothing to say. Well, let's discuss about the life of maple trees. Becoming one with the universe. Of course, it's fun. Because you can build a big mansion. Gorgeous mansion. Philosophy, psychology, and the depth of death. But no matter how long you build a big mansion, huge mansion, nothing. Nothing to get. Still nothing. Still all you have to do is just a falling. Showing back and forth. Back and forth.

[11:56]

Finally, nothing to talk. So, when you die, when the time comes to die, just die. That's all. Finally, the eighth, avoiding idle talk. That's why, through the wisdom, you can experience for avoiding idle talk. I don't mean you should keep your mouth always silent. When you have to discuss, discuss. But sometimes you can see, you can see about something you cannot talk anymore. That time, as soon as possible, keep your mouth shut. And just do it. Just jump into zazen. Well, you should talk about zazen before you want to practice. That's okay. Talk. But finally, zazen shows you nothing. From anyway, discussion. So finally, keep your mouth shut

[13:00]

and do with your whole heart. Jumping into zazen. The eighth anyway, problem of life and death. And this is silence. This is silence. Original nature of existence speaks. Concentrate. This is silence. Or this is original nature of existence, or your natural consciousness, whatever you say. Anyway, it is completely beyond idea, concept. What? Silence. Big silence. But this big silence is not something which makes you pensive. That silence has lots of words to encourage you to see future visions. To live from moment to moment. Helping others. That is, anyway, avoiding idle talk.

[14:03]

So, Dogen comments this, having realization and being free from discrimination is what is called avoiding idle talk. To totally know the true form of all things is the same as being without idle talk. So, be free from idle talk, anyway, to realize total picture of human life. What is the truth? What is the suchness? That is the gate to enter idle, to stop idle talk, which is called silence. Or, Buddha nature. When silence really works in your daily living, this is called Buddha nature. Buddha. Buddha nature. Buddha nature has lots of terms, words. Well, not only doesn't, but whatever it is.

[15:04]

If you love somebody, real love, cannot say anything. Finally, you should keep love with silence. Perfect silence. Nothing to do. But it penetrates from you and others. So, lots of words. What is love is? Love is, anyway, selfishness. But on the other hand, love is beautiful. That's why you cannot stop. So, showing front and back. But love is completely active. Falling. That's all. How can I show? Be present by him or her. Be present with the Buddha. Be present with the teacher or somebody. If you like. That's all. This is just falling. Active. Active aspect of love. But within this active of love, showing back and front.

[16:07]

That is, love is selfish. But on the other hand, love is perfect. Beautiful. Beautiful. That's why you cannot stop. Stop. But, if you try to chase after love, you are confused. Because it is a part of the love. On the other hand, front of the love is beautiful. But totally, finally, keep your mind shut. Anyway, keep it warm in your heart. But it doesn't mean that you shouldn't do anything. You do it. I'll be present with her or him. That's all. If you want to talk, just simple turn. If you want to help, just help. Simply. That's all you have to do. If you want to respect somebody, just to get shown and love. It's not necessary to talk so much. So that is, I don't talk.

[17:08]

So, at that time, you really understand what wisdom of love is. You can understand love with wisdom. At that time, nothing to say. But it's always showing front and back. Because it works. It is not ideal. It is something, a vivid fact of human life. That's why it's always active in your life. Let me just read what the Buddha says. The Buddha says, when you engage in various kinds of idle talk, your minds are disturbed. You understand pretty well. Disturbed. It's very disturbed. It's fun, but fun is not always fun. It's really disturbed sometimes. In Minneapolis, there is one student, my student, who has a big head. He's a very interesting person.

[18:11]

Study and study and study and study. Life and death and death and death. He knows a lot of things. But still he's suffering. Still suffering. But he can't stop. Because thinking big head is fun. And also that is back and front. That's why he has to suffer. But he can't stop because that balloon is, anyway, something walking. Something walking in your daily life. So it's fun. But suffering is fun. Suffering is fun. All you have to do is keep your mind shut. Just do it. That's all. So finally he will have a big conference. Title of this conference is Mysticism. So he invites me to talk about mysticism in Zen Buddhism. People ask me, Zen Buddhism is mystic?

[19:14]

Well, I don't know. I don't think Zen Buddhism is mysterious. So I say, I want to talk about Zen in daily living. Well, daily living is very mystic. But it's very clear. It's very clear. Very clear. But it's very mysterious. You don't understand, don't you? You don't understand. How much do you understand your daily living? You don't understand. But you live in your daily living. Every day it's very clear. Nothing to talk. So I choose the title, Zen in daily living. That's nice. I don't know what I talk. I have to think anyway. Although you have left home, you are still not liberated. Therefore, you want to anyway leave your karmic life

[20:15]

and jump into the Zen. If you always continue to talk about Zazen, or how do you like Karate, or how do you like Zazen, right in the middle of Zazen. That is a real disturbance. Therefore, you must quickly abandon mind-disturbing idle talk. Anyway, stop. Anyway, stop. If you don't understand, that's okay. Anyway, accept what you don't understand. If you accept what you don't understand, it will show you something. It will open its own heart to murmur to you about what you don't know. Finally, you can commit. If you would like to attain the joy of the extension of delusion, this extension of delusion is a perfect tranquility.

[21:17]

If you would like to attain the joy of tranquility, you must first simply extinguish affliction of the idle talk. So, not infatuation of idle talk. Talk, but sooner or later, you should stop. This is what avoiding idle talk means. This is last day. I talked anyway. Eight awarenesses of the enlightened person. Less desire, satisfaction, and enjoying serenity and tranquility, and practicing wisdom, and practicing samadhi, practicing wisdom,

[22:22]

and avoiding idle talk. Best desire is how to deal with object, which you are not yet obtained. That yardstick, yardstick of measuring is, anyway, getting one thing, you penetrate one thing. You encountering, you should practice. You encountering one practice. Encountering one practice, you practice it through and through. So, this is yardstick of measuring how to practice best desire. Next, satisfaction, if you practice according to first, if you practice in that way, your desire very naturally getting less, less, because you can't moving away to the right, to the left, just like a butterfly, you can't stop. They're getting less. So, in your everyday life, getting up in the morning,

[23:29]

and getting up in the morning with all heartedness, wash your face with all heartedness, having breakfast with all heartedness, anyway, getting one dominant, you penetrate one thing. Encountering one practice, you practice it through and through. Then, this is the best way to get less desire. Then, second, satisfaction is how to make your less desire into practicing your daily living. Accepting the object, object which you have been obtained already. Anyway, when you encounter, you make sure. Given to you, sometimes your body and mind, anyway, put in a certain frame, even though you don't understand, it's okay. Let's put yourself in the frame of the Zen.

[24:30]

That's it. That's it. Then, at that time, deal with the Zen with all heartedness. Getting one dominant, you penetrate it through and through, and encountering one practice, you practice it through and through. That is all heartedness. Then, you can be satisfied in the Zen. That's why you feel good. You feel good. You don't understand the intellect, but you feel good. Because, third, you can enjoy tranquility. Now, what tranquility is, you can experience directly touching the core of the self, who you are, directly. That's why the core of self is completely silent. I told you before, silent. Nothing. Very calm.

[25:30]

That's why you touch directly. That's why you feel good. You feel good. You can be satisfied because you enjoy tranquility in healing, in your daily living. Then, fourth, very naturally, you can practice samadhi. Samadhi. Because you can touch the core of human life, that's why you can spin. Not here and there. You can spin right now, right here. What is called I, what is called self. Big self. Very spinning. That is one-pointedness. You practice one-pointedness, which is called samadhi. And then, if you practice like this, moment show you its own heart. Speaking about it, what you have never known, because so far you believe moment is a short period of time,

[26:32]

but it's not. It's huge, vast, vast aspect of human life. That's why I told you what is moment before. So, that's why you can experience total picture of human life. Moment. That is wisdom. Practice of wisdom. Then if you're practicing, if you practice the wisdom, finally you cannot say anything now. When you have to talk, talk. When you know what you cannot talk, at that time you can stop. Very simply, very easily discussing. Then, just do it. This is eighth. Avoiding idle talk. This is eighth. Awareness of enlightened person who realizes eternity. Eternity of human life through Buddha's death.

[27:37]

Buddha's death. That's why Buddha mentioned. This is eighth. Awareness of enlightened person, which are very important for us. Eternity is not abstract spiritual life. That is real daily living. How can you practice eternity in your daily living? This is eighth awareness of the enlightened person. That's why Dogen anyway explained again in his Shobo Genzo. Shobo Genzo, in the last chapter of Shobo Genzo. So, in your whole life, we have to taste those eight awareness of enlightened person again and again. Because this is final work given by Buddha, Patriarchs and Dogen. Zen Master.

[28:38]

Whatever happens, whatever kind of age comes, or whatever world will last, thousand, million years, doesn't matter. As long as human beings exist, we have to think and contemplate them carefully again and again. This is great responsibility we have to, we as human beings have to take. Thank you very much. This is last day. I have to see you. If I am alive, maybe I will see you next year. I'm very happy to see you. Thank you very much.

[29:26]

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