Probably, you may consider the time of present as having the makings as a being characteristic of the makings of its own, which occupies a long period of time, anyway you think, you may consider the present as a long period of time, anyway.

[01:08]

But when reduced to essentials, it is very short that it may be very difficult to explain what it is, very short. Also, the human being and all sentient beings exist in the sphere of this present, which is verified. If you want to know yourself, if you want to know you, who is verified in this world, you have to know what the present is, what the time of present is.

[02:18]

Yesterday, as I mentioned yesterday, the present is always constantly emptied, emptied by the motion of itself, of its own. Passing out of existence and producing, corresponding a new moment which endures, endures one moment. So it's pretty hard, pretty quick, passing out of existence and produce another new moment. So this motion, the motion of its own, passing out of existence and producing a new moment,

[03:30]

empty, always empty, constantly empty the time of present, time of present. So it's pretty hard to put a certain idea, this is present, or past, or future, it's pretty hard. So you can't put any ideas on the present. The present itself is always emptied, emptied by the motion of its own, so nothing, complete nothing. So as mentioned yesterday, when you see, when I see someone, just see someone, hello, that's all, goodbye, that's all. See? This is very simple. And also, the, this is present, okay?

[04:43]

You should keep in mind what's kind of, what is present is, present is. So the present, in this respect, the present is a point, just a point, just a point which is called nothingness, emptiness. This is present. If you want to put some idea, a certain idea on the present, it is called just a point of nothingness, or emptiness, because present is always constantly emptied by the motion of its own, passing out of existence, producing new moment. This is present. And also, the how, how do, how do the past and future, past and future exist in the sphere of the present?

[05:52]

So past and present and future doesn't exist in the same situation as the present. As mentioned yesterday, they exist just in the form of the human speculation. They exist within the human speculation, just an idea, okay? This is past and future. Then when you see the Golden Gate Bridge, you say, oh, it's not beautiful. You feel sad, because some memories, some memories they occupy, has occupied your brain, you know? Then memories compel you to say something, oh, compel you to feel not beautiful, you know, just sad, because you have very sad memories.

[07:09]

And then this memory is sort of cause. And then immediately you create something, I want to die. To, I want to die is to create sort of future in your, within your human speculation, you know? See, let's imagine, let's imagine the whole scene of the present, whole scene of the present. Present is moving so fast, what you cannot put any idea, present or past or future. But nevertheless, on the other hand, the past and future, past and future exist with together, you know? As a human speculation, okay? It's sort of, for instance,

[08:16]

it is as if you watch the film, moving film, okay? Moving film. A frame, each frame of the film is present, okay, present. Then film running, put up, put up, projector. When the projector start to work, film also start to work. Then you can see something. But in terms of the present, strictly speaking, you cannot see anything at all. Just nothing, just nothing. Because on a film, there is nothing. No pictures, no pictures. Just the film running. But let's imagine, can you be the patience?

[09:30]

Patience, can you be a perseverance to see such a film for a long time on your chair in order to enjoy yourself? What do you think? Nothing there. Just running film. Film is just running. It's pretty hard. It's very hard. From this, far from enjoying yourself, far from being delighted in watching this film, you feel uneasy, because you cannot bear even for a moment to see such a film. So your thought, memories, your experience or your hope as a future,

[10:39]

you want to get something. Please, something make appearance on film. Then you try to draw pictures on each frame of present. Primitive person, primitive person. No clothing, no cloth. Just a loin cloth. Primitive. Then next moment, the next film, you try to the Empire Building in New York. It's very interesting. Primitive person. But primitive person is also person.

[11:41]

But your memory from your viewpoint of memory, experience and your hope as a future, the primitive man is a man who lived in uncivilized society. And who is uneducated man. Your memories and your hope start to think, oh, primitive man. But actually, man is man. In terms of the present, strictly speaking, man is man. That's all. Hello, that's enough. But question is, your memory and hope start to create something, you know. In the sphere of the present. Present.

[12:44]

Well, the primitive man is uneducated man. Poor guy. So let's take him to the New York and see the Empire Building. Then next film, you try to draw pictures. Trying to take him to the New York to see the Empire Building. Then in the next film, you try to draw pictures riding on the elevator. Inside of the Empire Building. You create your thought, your memory, your experience, your education, your hope as a future. You try to create many things which whenever you enjoy yourself. Lots of fun. There are lots of fun. That's why you cannot stop drawing.

[13:49]

That's all. Forgetting how strict, how severe, how rigid, how relentless the present is. Completely you forget. Then just you follow your memories and your experience and your hope in writing, drawing. Then at last, you enjoy yourself. You are very delighted in looking or watching films. Primitive person, you see the primitive person next moment. You try to take him to New York to see the Empire Building. Riding on the elevator and elevator start to move up.

[14:54]

Very quick. Then next moment, this primitive person was very surprised. Had a very big shock because he has never experienced before. Then at the moment when he arrived at the top of the Empire Building, he fell down and died. That's all. This is the whole story. This is the whole story created by our memories. And hope. But it's very interesting. Very interesting.

[15:55]

We cannot stop chasing after such lots of fun. Created by memories and hopes. Shakyamuni Buddha said all existence is suffering. All existence is suffering. This idea, conception of suffering is not the suffering which you are usually supposed. This suffering doesn't make appearance at the level of the human speculation. Just the present. Present.

[16:57]

Then, strictly speaking, at the last analysis, all of you have to see, have to watch film. There is no pictures. You have to see. You have to see. But it doesn't satisfy you. But you have to see this one. Wherever you may go. Whatever you do. You do zazen and you attain enlightenment, you find lots of deities, whatever. You have to see this film. You have to continuously watch this film. And then at that time you feel something wild. You cannot bear. You cannot bear at the level of present where you have to continuously watch the film with no picture.

[18:03]

It's very hard. At that time you have to find a sort of suffering, a sort of uneasiness. A sort of loneliness. People always ask me what is loneliness. You have to understand loneliness from this fundamental. The foundation, from this foundation in life. Watching the film with no picture. And then in how, in what situation human beings exist. At that time, as Shakyamuni Buddha says, all existence is suffering.

[19:06]

In other words, all existence is uneasy. I think you understand so well. Even though you get lots of money, a millionaire, even though you become a millionaire. You never get the completeness of happiness. It's pretty hard. You always feel uneasy. There is something which doesn't satisfy you. Even money, even enlightenment, even delusion, even delicious dishes, Japanese dishes, American dishes, French dishes. Nothing, completely nothing. So you have to watch, just watch the films.

[20:08]

And then what is existence? What is existence? Just moving, motion exists. This motion is perpetual motion and perpetual motion and flow, which is called transiency. Just transiency exists in front of you. Just existence. Just transiency. Perpetual flow and move exist. There is nothing except this transiency, perpetual move and flow. That's all. At that time you can feel, you can feel suffering and uneasy. However you try to escape from it, you cannot. Really you cannot. Through and through you have to get a taste of it. This is suffering.

[21:14]

This is suffering. Mentioned by Shakyamuni Buddha. So conception of suffering is very different from the idea which you are supposed usually. Okay? The suffering is, the conception of suffering is existent in the really quite, entirely foundation, fundamental being in life. Okay? So in the fundamental being in life you are situated in nothing. You are always nothing, you know, nothing. You are situated in the place which is always emptied by the motion. Passing out of existence, producing something, producing new moment.

[22:18]

Completely empty. So you are always empty. You are always empty by the motion. Passing out of existence and producing something, new moment. But thought, you know, human speculation, memory, as a memory, as a hope in future. Very often stick out, stick out. Fear of the present. This is problem. So the, and also the human speculation unconsciously or consciously try to attach, try to attach the many events which happens in the sphere of present.

[23:23]

At that time you create troubles. You create trouble. But I don't mean the human memory and hope is something wrong. I don't think so. But anyway you have to, first of all you have to see, you have to see into the depth of human life. Based on nothing, no, based on film with no picture, with no picture. And then you understand. If you understand this level, you will understand so well what your memory is, what your past is, what future is. The anyway, you know, the, in this respect, you never escape from your past.

[24:49]

The feeling of uneasiness wherever you may go. If so, you think you will give up taking care of your life. But I don't think so. I don't think it is necessary to give up your life. You will find, you will find something, stability. Stability or tranquility beyond such uneasiness. The, I think there is one of our famous Sumi paint, Sumi paintings. Sumi paint drawn by Sesshu who lived at the 15th century or so.

[26:03]

He, there is one of my favorite picture, painting. This painting represent the big ocean, the very big ocean. And then big ocean and small fishing boat. And a small, what would you call, a man who is on a small boat. Fishman, yeah, fisherman. And he is concentrating on fishing. Like this. Let's imagine, okay. Very big ocean and small boat.

[27:07]

Small boat. It is not the modern style of, modern style of fish, not fish, ship. Okay. Not a treasure boat, not treasure boat, not sailing boat, no model, no model. Just fishing boat, little tiny. In contrast, contrast to the big scale of huge expanse of ocean. Let's imagine how small it is. See. Then also human being, a man is right on the small boat and concentrate on fishing. Let's imagine. I love it. I love this picture. Very, it's very interesting, you know. Small boat, very small fishing boat. This small fishing boat is anytime, anywhere in the surface of ocean.

[28:17]

Turn over, pretty easy. Turn over, pretty easy. Including man, including fishing man too. See. Even, because no model, no treasure boat, like a modern boat. But nevertheless, this man, this man concentrates on fishing, fishing, you know. With, with, with a net. Ah. Not, no, with no realization of the fact what to do, you know, what to do. Just sit there, just fishing. See.

[29:20]

From this picture, I feel very stability, you know, tranquility. Let's imagine the circumstances, the ocean and boat and man. A man is always existent in the circumstances where many variety of danger, you know, crops up immediately. And it makes you to turn over, easy, pretty easy. It looks like watching the film with no pictures. There is no help, no help. You know, in a big ocean, there is no hope, no hope, no help. Just water, even though you grasp the water, no. It doesn't make sense. Even though you scream, help, help, nothing, no help.

[30:26]

It looks like watching the films, no, with no pictures. And man also will feel pensive and easy. But as a man, he has to do something. He has to do something. You have to do something. Not out of this present, out of ocean, out of boat. You have to do something over there. Then the Sesshu draws a man and a boat. And let him fishing, fishing, with nothingness, with no expectation. That's very interesting. Just there is nothing but to concentrate on fishing.

[31:34]

That's all. That's all. This is very important. You cannot get rid of uneasiness. But you have to be right on, right on the boat. Right on the ocean. Right on concentrating on fishing. That's all. There is nothing more and nothing else to do for you. That's all. Dogen Zenji, in Shobo Genzo, describes about this point. You know the story of the monks? The monks discussed about the flag.

[32:39]

Not flag, flag, flag. Waving, waving in the air. The monks gathered and discussed. Someone says, no, someone asked, they discussed about which of two, flag or wind, make a sound. Make a sound. In other words, which of two, bell or stick, make a sound. They discussed about this. Then at that time, the famous Zen master passed by them. Then, what are you doing? What are you discussing about?

[33:40]

The monk said, he says, flag, flag make a sound. The bell make a sound. It is whatever, okay? Bell make a sound. But the other guy said, no, the stick make a sound. The other guy said, no, the space between the bell and the stick make a sound. Which is right? Zen master says, your mind make a sound. Your mind make a sound. Then Dogen Zenji describes about as to what your mind is making sound. Okay. Anyway, Dogen explains about tranquility, stillness.

[34:52]

The stillness is to study, to learn through and through what Buddhism is, what Buddha's teaching is anyway. Or what wisdom is, what enlightenment is. And then stillness or tranquility are expressed by another word, samadhi. What is stillness or samadhi? Samadhi. It means that when stillness exists in the sphere of a single subject,

[36:11]

when you come into contact with, everything is still. Everything is still. If to blow, if it is still, if it is still to, no, excuse me. If the wind, if the wind which is blowing is still,

[37:20]

the bell, the bell which is making sound is also still. It is because all things are still. All things are based on the stillness. The mind which is making noise is not to say what the wind makes sound. The mind which is making noise is not to say what the bell is making sound.

[38:27]

You should realize that the mind which is making sound is not the mind which is making sound. And then next sentence is very important. In the terms of considerate, compassionate research for the truth, there is nothing but to exist.

[39:32]

The fact which the wind makes sound, and blowing makes sound, blowing makes sound, and sound makes sound. Okay? Sound makes sound. That's all. I mean, in terms of the present, when seeing it, at the last analysis, there is no amount of discussion whether there is a bell or stick, or mind.

[40:45]

Because you have to see the film with no pictures. And then there is just nothing but to watch the film with no picture. Which means you have to see just motion. Just motion. Which means perpetual move and flow. In other words, just movement, just activity. Just movements. Then you hear the sound, you hear the bell ringing. Strictly speaking, in terms of the present, at the level which you have to watch the film with no picture,

[41:50]

all you have to do is just listen to the bell sound. That's all. There is no bell, no you, no conception of you. No conception of bell, no conception of the person who hit the bell. So there is nothing but just sound. The only sound, to exist the only sound. Which means no pictures, no picture. Watching the picture, watching the film with no picture. Just sound. Just sound is just motion. Just motion based on the free thing, free thing basis in all sentient beings, in life. Of human beings, of all sentient beings.

[42:55]

Did you understand this point? In other words, the all activity, which is getting on in the present, in the present, in the time of the present, is completely transparent, transparent. Looks like as if you try to serve the snow on the silver bowl, silver bowl. You try to serve snow on the silver bowl.

[44:01]

Zen master says, the present is as if it stands in the world covered with snow. As if white swan stands at the ground covered with snow. It's pretty difficult to find, to realize where it is, where is the white swan. And also it's pretty hard to discriminate. What is swan, what is snow? The activity, our practice at the present,

[45:09]

in the present, must be so, must be so. If you hit the bell which is called Zazen, I think you will listen, you will hear, you will hear the Zazen making sound. Sometimes all good, sometimes good as enlightenment, that's all right, that's all right. Don't put extra word, extra thought, extra memories, extra hope into this enlightenment. Okay, just listen. Next moment you hit the Zazen, to make a sound, consider as delusion or thoughts.

[46:11]

Just listen. There is nothing but the only sound. You have to continuously watch the film with no pictures, no pictures. But as long as we have memory as a past, and hope as a future, you cannot get rid of it. That's why you have to, you cannot help listening sound, a certain sound. Sometimes enlightenment, sometimes delusions, sometimes I don't want. I want to give up the Zazen, I want to go back to home, and sleep. Because it is okay, it is okay, you cannot escape from it. All you have to do is just to listen,

[47:18]

just to listen this sound, saying I want to go back home and sleep. All you have to do is just sit, just listen, just listen. Next moment, wow, beautiful, beautiful Zazen, beautiful world, everything all right, completely all right. So I give up going home, so I will stay, that's all right. So please take good care of your memory and hope, as a past, as a future, but please keep in mind, if no hope, if no memory, rise, lie in, spheres of present, which is in perpetual move and flow, as if you watched film,

[48:20]

with no picture, okay? But if you stick to it, even for a moment, you create trouble and suffer. It means that you impose unnecessary, unnecessary strength upon you, upon the present, which is in perpetual flow and move, and suffer, okay? This is suffering, what you are supposed usually. But Shakyamuni does suffering, what mentioned by Shakyamuni Buddha points out to the fundamental on which human being, life of human being and all sentient beings are based, as if you watch film with no picture, okay?

[49:26]

This is, it is called uneasiness, uneasiness. You have to see first this level. If you understand this uneasiness, you can settle yourself on the self, whatever you do, wherever you may go, you may be in the ocean, on the boat, you can concentrate on fishing, with dignity, with tranquility. This is the suffering. And the second of the Four Noble Truths is a cause of suffering. Cause of suffering is ignorance. Ignorance is the human memories and hope,

[50:29]

which let you attach, let you try to attach something, attach to something, with stubbornness, with bigotry, okay? Bigotry. So, if you attach to something with stubbornness and bigotry, it is called ignorance. When you realize, when you realize through and through what bigotry, what stubbornness is, you are trying to attach, which compels you to attach. It is called no ignorance, okay? So ignorance itself doesn't have a particular ground on which it exists.

[51:32]

First, the basis, the basis, the place where ignorance exists is within your daily life, okay? Moment after moment. Boom, boom, boom, boom, like this, okay? Now, how to deal with your ignorance, your thought, your memory, and your hope? This is koan for you, okay? That's why we have to practice. We have to practice. Then third is, third of the Four Noble Truths is extinction. Extinction. Nirvana is a realm free from suffering, okay?

[52:33]

Free from. So you can find, you can realize the realm of free from suffering. It is the absolute place where the fishermen concentrate on fishing. On the boat, right being on the boat, which is situated in the ocean. This is nirvana. This is nirvana.

[53:09]

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