How can we relate, what is the relation between the men's expanse and our common crypt? How can we relate, what is the relation between the men's expanse and our common crypt? Biologists explain what's part of a seed will grow, grows as a pumpkin seed.

[01:15]

But it is also not something which satisfies you, it is also not something which you can have a real relation between the two. So what is the real relation, what is the real relation? So the real relation is, the real relation starts to work. When the pumpkin seed is placed on the ground, in other words, birth and death is placed on the ground of birth and death. There is nothing but putting the pumpkin seed on the ground and let it work.

[02:41]

At that time to let it work is to see, to see whether the pumpkin seed can have relation with the pumpkin itself. This is very true. So you say, so someone asks you, how can you know? Pumpkin grows from this tiny seed. I don't know. Anyway, why don't you put it on the ground? That's all. That is too, there is no word to explain about this, this reality.

[03:54]

Why don't you put it on the ground? In other words, why don't you take, why don't you live, why don't you live in this world? If you want to know the truth, the truth to live in this world, why don't you live? That's all. What is the truth to live in this world? Then you try to get in touch with medium or psychology or astrology, still there is something unsatisfactory. If so, the real relation with the truth to live in this world is nothing but putting yourself on the ground. It is called birth and death. Why don't you live? Why take care of yourself? In zazen, at least in zazen, you see lots of things.

[04:59]

That's all right. Why don't you sit? When you sit zazen through and through, at that time you can have a real relation with the zazen itself. But mostly you think, mostly you are very interested in getting in touch with the zazen. Sending wires, hello zazen, hello zazen. Say something, please. Then Zen Master says, zazen is to become one with the universe. What? What? I can't believe it. Whatever you say, whatever Zen Master says, explaining about zazen, how long you send wires to the zazen itself, hello, hello.

[06:02]

Of course, no answers. Sometimes, some answers. Oh, hello, hello Katagi. Hello Katagi. Oh, you got enlightenment. At that time, this is zazen. But next moment, it's not zazen. Because you should know that storms come suddenly. That's why Shakyamuni Buddha says, all dharmas is constructed, they consist of conditioned origination. Conditioned origination. Yes, lots of conditionings. Incruculate. Incruculable.

[07:05]

I have a headache. I have a headache. I have a headache. Let me finish today.

[08:09]

It's all right. Yesterday, someone asked me about the moment. Briefly, I would like to speak about the moment in Buddhism. Particularly according to Dogen. The moment is pronounced in Sanskrit as ksana. Ksana. Well, generally speaking, you think moment is always moment.

[09:22]

Moment. The shortest time. Well, if I ask you what moment is, I think all of you show something immediately to me. Of course, it's not. This is moment. But this is not the real moment. This one finger snap consists of 60 moments. 60 moments. So, Dogen says,

[10:23]

Dogen says, there are 65 moments. For a moment of one finger snap. One finger snap. So, one finger snap. Within this one finger snap, there are 65 moments. Therein, five skandhas arise and perish. Disappear and appear. But a deluded man has never perceived it. Anyway, 65 moments within one finger snap. Generally speaking, I think moment is 175th of a second. This is moment. Can you imagine?

[11:25]

Also, Dogen says, there are 6,000,000,000 99,980 moments while a day passes away. 6,000,000,000 99,980 moments. I don't know. For me, instant and moment are the same. It's different.

[12:27]

Sorry, anyway, moment. This is instant. Do you mean that? And five skandhas appear and disappear with these moments. A deluded man, however, perceives nothing from it. Then, Dogen says, a deluded man only perceives by the amount of consecutive,

[13:31]

consecutive moment, continual moment. Do you understand this? A deluded man only perceives by the amount of continual moments. Continual moments. So, this moment is very understandable. But within this moment, there are already 65 moments. 65 moments. So, you say, you know, the moment when I sit in the zazen, the first period of zazen, in this session, I said, ah, a mistake, a mistake in writing the address. This is a moment, but it's too late.

[14:35]

When I say, ah, it's too late, because this ah is already consistent. This moment indicates that 65 moments have passed away already. So, let's imagine that the moment when I, the conceptual moment I have mentioned so far is one of those 65 moments which exist within this one-finger snap. Let's imagine this moment. Maybe this moment, this finger snap, maybe cut off the time, the flowing flow of the time, maybe so. But the moment, moment which exists within the one-finger snap,

[15:43]

it's not something like a moment which you have thought. You cannot say, you cannot say that that moment is cut off. That moment is continuing, continually, or intermittent. Because it's pretty fast, you know. That moment is one-seventy-five-fifths of a second. That is a real moment. So, if you make the thorough investigation into that moment, it is really true meaning of moment. At that time, you can get it with your intellectual sense, as a conception, so-called moment. Because that moment is always, well, not conception of the time,

[17:00]

not conception of something, so-called moment. A moment is sort of energy which contributes to the emergence, emergence of something, you know. Moment is not something like a neutron. Between the neutrons, maybe there is something. Which combines, which let them work completely and fully. Maybe that is moment, maybe so. But when you get, when you understand the moment as a conception,

[17:59]

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