Like when the boat is over in the boat or you get out of the boat and jump into the sea and there are many crabs, then you get hungry and hitting the boat and mouth is full. But whatever happens, anyway boat carries you to the destination. So boat, 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 the river on the boat, everybody knows. You want to cross the river anyway in peace and harmony. This is the Buddha, everybody has. But according to your kind of life, sometimes fighting and getting out of the boat and jumping

[01:05]

into the water and biting somebody. So, Buddha says always reflect upon yourself, do not lose this wisdom. Wisdom is, really depends on you, how to deal with one thought, one Zazen. Wherever you do Zazen, it's Zazen. Question is, how you should 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.

[02:05]

Wang Fu doesn't, Wang Fu doesn't, is neither a follower of the Wei monk, nor a white rob layman, nor is there any other name for him. True wisdom, Wang Fu do not, is neither a follower of the monk, nor a white rob 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,

[03:08]

pay attention carefully, and how to deal with your life in the way Zazen, when you encounter. True wisdom is a stout boat, which crosses, crosses the sea of all age, sickness, and death. Then you can cross the ocean, 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. Okay. True wisdom is a stout boat, which crosses the sea of all age, sickness, and death.

[04:10]

It is also a great bright touch in pitch black England. A good medicine for all sick people. It is. It is also a great bright touch, I'm sorry, not touch. It is a great bright touch in pitch black England, in darkness. In darkness. That darkness in the soul of England 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, and living a drinker, and dying a dreamer. Like this. So, if you experience wisdom in any way, it is also a great bright touch in pitch black

[05:16]

England, or a good medicine for all sick people. A sharp, a sharp axe which fells the trees of derision. Therefore, by means of this wisdom, which is heard, reflected upon, and practiced, you will increase your merit. 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 very vast as the expanse of space and time, where you can see total beautiful picture of human life including

[06:26]

trees, birds, pebbles, etc. Then you can know what you can see, what you cannot see. But you can know what you can explain, what you cannot explain. 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 front is falling. Falling. A maple leaf showing its back and front is falling. It's falling as activity, function, or working in dynamism of a maple leaf life. Life must be alive from moment to moment. How? Fall.

[07:26]

Then at that time you can see the maple leaf life and simultaneously whole world, picture of the whole world, which is called autumn. Fall. And then how do you know? How do you know? Because maple leaf shows its back and front. Back, 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 realm of, in the context of vital vivid activity falling, there is two aspects of human life. Showing back, front.

[08:29]

Good, bad, right, wrong. But front doesn't stay for long. Immediately next. Back, show. Back doesn't stay for long. Immediately front appears. So always back, front, back, front. 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 don't... You see the dead as a light. 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 we can just die. It's very difficult just die because we have a head. Big balloon.

[09:31]

Balloon catch immediately. Not flickering light. Not flickering light. 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 asking him, What do you feel? Please give a good statement mentioned by Buddha to us in order to educate us. He said, 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 free from moment to moment. So when the time comes to die, just die. From that end, you don't satisfy.

[10:35]

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. 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 big mansions,

[11:38]

gorgeous mansions, philosophy, psychology, and depth of depth. But no matter how long you build big mansions, huge mansions, nothing. Nothing to get. Still nothing. Still all you have to do is to stop falling. Showing back and forth. Back and forth. 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,

[12:39]

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 inward discussion. So finally, keep your mouth shut 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 constantly. This is silence. Or this is original nature of, anyway, existence or universal consciousness, whatever you say. Anyway, it is completely beyond idea, concept.

[13:43]

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. Anyway. Helping others. That is, anyway, avoiding idle talk. So, Dokin 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, being free from idle talk is, anyway, to realize total picture of human life.

[14:45]

What is the truth? What is the suchness? That is the gate to enter idle, stopping idle talk, which is called silence. Silence. Or Buddha nature. When silence is really working in your daily living, this is called Buddha nature. Buddha. Buddha nature. Buddha nature has lots of terms, words. Well, not only Zazen, but whatever it is. If you love somebody, real love, cannot say anything. Finally, you should keep love with silence. Perfect silence. Nothing to say. 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.

[15:49]

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 love him. That's all. This is just falling. Active. Active aspect of love. But within this active of love, showing back and front. That is love is selfish. But on the other hand, love is perfect. Beautiful. That's why you cannot 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's not...

[16:51]

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 do gassho and bow. Not necessary to talk so much. So that is, I don't talk. At that time, you really understand our wisdom of love. You can understand love with wisdom. At that time, nothing to say. But it's all showing front of body. Because it's working. 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.

[17:53]

The Buddha says, when you engage in various kinds of idle talk, your minds are disturbed. You understand pretty well. Disturbed. It's really disturbed. Well, 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. 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 the back and front. That's why he has to suffer. But he can't stop because that balloon is,

[18:56]

anyway, something working. Something working in your daily life. So it's fun. But suffering is fun. Suffering is fun. All you have to do is give your mind a chance. Just do it. That's all. So finally he will have a big conference. The title of this conference is Mysticism. So he invites me to talk about mysticism in Zen Buddhism. People ask me, Zen Buddhism is mystic? 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. 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?

[19:57]

You don't understand. What do 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 and jump into Zazen, but still, 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.

[20:58]

If you don't understand, that's okay. Anyway, accept what you don't understand. Basically, if you accept what you don't understand will show you something. It opens its own heart to marvel to you about you don't know. So, finally, you can communicate. If you would like to attain the joy of the extension of delusion, this extension of delusion is a perfect tranquility. If you would like to attain the joy of tranquility, you must first simply extinguish affliction of the idle talk. So, not in a fluctuation of idle talk. Talk, but sooner or later, you should stop. This is what avoiding idle talk means.

[22:04]

Last day, I taught, anyway, eight awarenesses of the enlightened person. That's desire, satisfaction, and enjoying serenity and tranquility, and practicing wisdom, and practicing Samadhi, practicing wisdom, 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,

[23:12]

you should practice. You encountering one practice. Encountering one practice, you practice it through and through. 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 desires, they naturally getting 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, and getting up in the morning with all heartedness. Wash your face with all heartedness. Have your breakfast with all heartedness. Anyway, getting one diamond, you penetrate one thing. Encountering one practice, you practice it through and through.

[24:12]

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. This, anyway, when you encounter, you make a show. Given to you, sometimes, your body and mind, anyway, put in a certain frame, doesn't, even though you don't understand, it's okay, put yourself in a frame, that's it. Then, at that time, deal with the thing with all heartedness. Getting one diamond, you penetrate it through and through. Encountering one practice, you practice it through and through. That is all heartedness.

[25:13]

And then, you can satisfy, you can be satisfied, in the thing, through nowhere. That's why you feel good. You feel good. You don't understand the intellect, but you feel good. Because, third, you can enjoy truthfully. You know how truthfully it is. You can experience directly touching the core of the self, who you are. That's why the core of self is completely silent. I told you before, silent. Nothing. Very calm. That's why you touch directly. That's why you feel good. You feel good. You can be satisfied, because you enjoy tranquilly, in hearing, in you developing. Then, fourth, fourth, very naturally,

[26:17]

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. Which is called ah, which is called self. Big self. Very big. That is one-pointedness. You practice one-pointedness, which is called samadhi. And then, if you practice like this, moment show you, moment show you its own heart. Speaking about it, which you have never known, because so far you believe moment is a short period of time. But it's not. It's huge, vast, vast aspect of human life. That's why I told you, what is a moment before. So, that's why you can experience total picture of human life. Moment. That is wisdom. Practice of wisdom.

[27:20]

Then if you're practicing, if you practice the wisdom, finally you cannot say anything now. When you have to talk, talk. But when you know what you cannot talk, at that time you can stop. But that's 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. Buddha's death. That's why Buddha mentioned these eight awarenesses of enlightened person, which are very important for us. Eternity is not

[28:23]

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 awarenesses of enlightened person again and again. Because this is final world given by Buddha, patriots, and Dogen. They must. Whatever happens, whatever kind of age comes, or whatever world will last thousand, million years, doesn't matter.

[29:24]

As long as human being exists, we have to think, contemplate them carefully again and again. This is great responsibility we have to, we as human being, has to take. Thank you very much. This is last painting. I have to see you. If I am alive, maybe I will see you next year. Be happy.

[29:58]

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