That's why Dogen says you cannot perceive it. You cannot perceive that moment. What is it? It is... the function of the moment is static or dynamic. It's pretty difficult. It is continuing or not continuing. If so, you cannot insert any ideas into this moment. This moment. And also five scanners appear and disappear within this moment.

[01:32]

Very quick. Very quick. So, what can I say? When you understand that moment as conception, it is sort of a piece of machine which produces some energies. Which brings about the emergence of a thing. So, Dogen calls that moment a kikan. Kikan literally means a piece of machine. But this kikan, that moment is still something which you understand as a conception.

[02:47]

But this moment, as mentioned before, is always functioning, working dynamically. It's coming. From this point, you can't get it as a conception in your hand. Because it is always working. It is alive. And also, life is based on this moment.

[04:02]

This moment. This moment is not open, not only to you, but also to everybody, to all sentient beings. So, yesterday I mentioned, how can we relate? How can life and death, birth and death, relate with the essence of being based on the moment?

[05:05]

The expanse, immense expanse of moment. There is no space, no gap between the birth and death and the essence of being. Between the birth and death and the immense expanse of moment. But if you understand the basis of being as a conception, it is called moment. And you try to make, create some space between the two. It is called psychology, a medium. But actually, birth and death itself cannot create any space, any room between the essence of birth and death and birth and death itself.

[06:32]

You can't. How can you discern? You can't. But our intellectual understanding is always very interested in how can we, how can we get in touch with deep nature, deep down nature of being. That's why medium, psychology, philosophy, develops among human beings. Even though you can get something like a relation between the two, it is still conceptual. The life and death, life and death is not a matter of others' story.

[08:01]

Life and death is really a matter of individual. Life and death is really on your back. There is no time to create some room between you and birth and death. Even though you can make a space between you and life and death, according to the medium, I don't think it doesn't satisfy you. Still birth and death itself is always on your back. That is very important. There is no excuse for your karma.

[09:15]

Karma is, karma is on your back, wherever you may go. Even though you say, I don't like my karma, I don't like my karma, or I like my karma. While you say, you discuss, I like my karma, I don't like my karma. It means you always create some space between karma and you. And then getting in touch with the karma. And talking with it, hello karma. Even though whatever kind of response from the karma, it doesn't satisfy you. Because karma is with you, really, moment after moment. This is karma, this is karma.

[10:18]

The life and death is, to say life and death is not the matter of other story. It is to say that the basis, the deep down nature of birth and death is always work with you. With birth and death. You cannot make any space between the two. There is no room, no time to discuss with it. That is moment, that is moment. So that moment is, you cannot insert any ideas into it. That's why Dogen says, at the very time this moment is thus realized, it is not necessarily large, it is not necessarily small, it is not limitless, it is not limited.

[11:41]

It is not long or far, short or new. How can you define this moment? Also this moment readily brings about life and readily brings about death. Now when it brings about life and death, it is called dynamic working. Dynamic working. It means dynamic working is when the moment works freely with your birth and death. It is called Zenki in Japanese, Dogen says. Zen is totally, total.

[12:44]

Ki means occasions, opportunity. Full manifestation of opportunity, occasions. So, from this point, when you want to know what life and death, when you want to know what the moment is like, there is nothing but looking at your birth and death, that's all. That's why Dogen says, one's present life exists within this moment. This moment exists within this present life.

[13:49]

In other words, one's present life exists within this dynamic working. And this dynamic working exists within this present life. Ah. For instance, even though you think I am right, my opinion is right. Your opinion is also a part of your life. So it's very important. That's why you say you insist that my opinion is right. Now who understands whether your opinion is right or wrong?

[14:57]

Are you in a correct sense? Maybe so, maybe not. If you want to know whether your opinion is right, you have to put your opinion on the ground anyway, like a seed. Now when you, and then, when the seed is placed on the ground, immediate moment works always, always moment works, around the seed, around all circumstances. And then if that seed is a real seed, it works.

[16:08]

And then it sprouts. At that time this seed is alive, you understand, you realize, or this seed is realized, that they are alive. But even though the moment is always dynamic working, what contributes, contributes to your life, to the seed's life. If the seed itself is dead, it doesn't work. The moment always shows, the moment always shows you whether you are alive or not. Even though you don't like, you don't like.

[17:10]

Moment and moment, whoever you are. That's why if you have an opinion and say, insisting, my opinion is right. Even though you stick at your opinion, the moment always polishes, that's your opinion. Moment after moment, and then says something, moment shows you something. Or is it? It is not. It is not right. Because it doesn't sprout in this world, in this world. Your opinion doesn't sprout in your society, in your group. At that time there is something wrong on the seed, on your opinion. Then at that time, ah, this is wrong, you understand.

[18:17]

So moment, moment always makes you alive, makes you alive, whether it is right or wrong. Regardless of whether you like or dislike. That's why Dogen then says, when one speaks of birth, there is nothing at all apart from birth. Yes, when the seed is alive, the moment when it is placed on the ground, it's alive, it sprouts. The moment doesn't say it's dead. Even though the seed itself doesn't know, doesn't know exactly whether it is alive or not. The moment when it is placed on the ground, the moment shows it, you are not alive, you are dead.

[19:22]

It means it doesn't work. It doesn't sprout in this world. That's why when one speaks of birth, there is nothing at all apart from birth. That is birth. When one speaks of death, there is nothing at all from death. The moment, the moment shows you immediately, very clearly as it is. Even though you don't like your birth, you come out from your mother's womb. Even though you don't like death, when you say death, death comes.

[20:28]

Moment shows you, moment shows you death, moment shows you birth. This is very clear, regardless of whether you like it or dislike it. Now this moment, this deep down nature of human beings, all sentient beings, deep down nature is inscrutable, indescribable. It is really immense. Therefore, when birth comes, you should just give yourself to birth. When death comes, you should give yourself to death.

[21:30]

That's all. That's all. Really that's all. Nothing but, even though you get in touch with your pumpkin, sending the wire, even though you get any kind of response from the pumpkin, the seed is your seed, the seed is dead. The seed doesn't sprout. That is, the moment when the seed, the moment of the seed shows you, shows the seed, whether it is alive or not. So that time, at that time, the birth is very birth for the seed. Death is very death for a seed. So birth and death, let's imagine.

[22:34]

Birth and death goes always beyond your imagination, beyond intellectual understanding. This is birth and death. Do not hate them, do not desire them. That's why you shouldn't. Even though you hate it, you can't control because it is already beyond your control. That's why you don't hate, you shouldn't hate it. You shouldn't desire them. Through Zazen, gradually, the essence of being, so-called, immense expanse of moment,

[23:52]

is getting clear before you. Also, this immense expanse of the moment brings about your life, brings about death. Going beyond your imagination, going beyond your intellectual understanding, your control. This is the essence of birth and death. Through and through, you understand this point without escape from it. I think you can get in touch with, you can taste something. As a part of your life, not as a conception. You can taste what the moment is like, what the immense expanse of the moment is like.

[24:59]

As a part of your life, part of your life. Why you don't understand, you really hate, you really hate birth and death. You really desire birth and death. When you understand, when you taste, taste it, even a little bit, that immense expanse of the moment is not the conceptual, it is sort of birth compassion. Then Dogen Zen says, that moment, immense expanse of the moment, turned into a broad and vast gate of compassion.

[26:10]

I think so. Even though you are not an intellectual person, you know so well, everybody is entitled to live in this world. Yes, I think so. Thank you. So, Dogen says, Buddha opens us, Buddha has opened us a broad and vast gate of compassion.

[27:37]

Buddha and Patriarch, out of mercy, have opened us the broad and vast gate of compassion. Because someone asked Dogen, in the pressure, in the pressure of secular life, how can we, how can we get in touch with the truth and Buddha and accord ourselves with Buddha. Then Dogen says, Buddha and Patriarch, out of mercy, have opened us the broad and vast gate of compassion.

[28:45]

Wherever you may go, before you hate yourself, you are really entitled to live in this world. Because your life is something more than your life. You think, wherever you may go, the immense expanse of the moment helps you, supports you, sustains you. This is very true. Very true. That's why do not hate them, do not desire them. Then when you understand, when the immense expanse of the moment becomes the vast and broad gate of the Buddha's compassion, you become Buddha.

[29:49]

You are called Buddha. Your life is completely Buddha. Wherever you may go, you can live, you can live. You can live. This present birth and death itself is the life of Buddha. That's why Dogen then says, this present birth and death itself is the life of the Buddha. Buddha is not the absolute which exists apart from your life. Buddha appears when you taste, even a little bit, the immense expanse of the moment, in where your life works, all sentient beings live there.

[30:56]

If you attempt to reject it with distaste, you are losing thereby the life of the Buddha. I think so. If you hate your life, I don't like my life, then you try to escape from your life. But still moments, the immense expanse of the moment always follows you. You cannot get out of the immense expanse of the moment. Even though you say, ah, I get out, I feel, Do you know that? The monk has a very mysterious power. Mysterious. He practiced, under the ascetic practice. Then he got a super power.

[32:02]

He flew, he can fly in the air, in space, wherever. And he tried to show before the Buddha. Fly. Yes, I can fly, from the beginning to the end of the universe. Then Buddha says, try that. And he tried. Then he found some five poles before. Then he stopped. Then I got, I got, I reached the end of the universe. And then he put the mark at the bottom of the pole. Like this. To prove, to prove I am in the end of the universe. Then the moment when he tried to leave, That five poles fall down, like this. And then, he is very beneath the five poles.

[33:06]

He couldn't move. Then, what happened? Help, help. Then the Buddha said, what are you doing? What are you doing? Who are you? I am a monkey. His name is Sengoku, in Japanese, Sengoku. I am Sengoku, who has strong powers. Superpowers. I reached, I have reached the end of the universe now. That's why I put the mark at the bottom of the pole. But I couldn't move now, look at that. Please help. Then Buddha says, look at your circumstances. Look at your land. Look at your land. Look around. Then he looked around, like this. Then monkeys, completely Buddha's hand.

[34:08]

He couldn't move. Ah, that's your hand. Yes, it is really Buddha's hand. Even though you hate your life and escape wherever, the end of the universe, and end to the moon, you cannot get rid of the immense expanse of the moment. It is called Buddha. It is called Buddha. And this moment always supports you, sustains you, helps you. That's why even though you escape from it, you can live. If you are, when you are in Zen center, many people support you. Visibly and invisibly. Then you hate the Zen center, and you go to some place, over there, you can live.

[35:11]

Accepting many supports. And then you hate again, and then you try to study the I Ching. I Ching also, moment after moment, helps you. And this is real. But important point is, you should, do you like, you always take a trip like this? In your whole life, I like this Zen center. Or I don't like this Zen center. Then I go to the other place. Or I don't like that. Then I go to another better place. It's really, you know, unstable. You cannot understand. What human life is.

[36:15]

If you attempt to reject it with distaste, you are losing thereby the life of Buddha. Yes, you lose. Life of Buddha you lose. Life of Buddha for you is lost. In other words, you can never understand deep down nature of being. If you abide in it, attaching to birth and death, you also lose the life of Buddha. Also, like this. If you attach to I Ching, I Ching said, you should go to the East, you should go to Japan now. You go to Japan. Real reality is very complicated. It doesn't work according to the I Ching,

[37:23]

what I Ching says. Reality is very complicated. I Ching helps you so much. Generally speaking. If you attach to even Buddha, Buddha disturbs your life. Then the master says, if I kill the Buddha and patriarch and my fathers and mothers and brothers and sisters, how can I make repentance? Before what? If you attach to birth and death,

[38:28]

you also lose the life of Buddha. And leave yourself with the appearance of Buddha. You only attain the mind of Buddha when there is no hating of birth and death and no desiring of nirvana. But do not try to gauge it with your mind or speak it with words. So you only attain the mind of Buddha when there is no hating of birth and death and no desiring of nirvana. You can't get taste. You can't get taste of what Buddha is. You can feel all your body and mind. What the truth is.

[39:30]

But you can't attach it. You can't go far from it. You cannot. But you can. You can feel with your body and mind directly. For this, it is possible when when there is no hating of birth and death and no desiring of nirvana. But do not try to gauge it with your mind or speak it with words. It's pretty hard to explain. How can you feel? How can you get taste of the Buddha, Buddha nature? Or immense expanse of the moment. How can you get in touch with it?

[40:32]

It's pretty hard. But you can. Only when you just do what you have to do. That is Shikantaza. In other words, you plunge into you plunge into the immense expanse of the moment. Because that moment helps you, supports you. We have to accept fully, straightforwardly. First of all, you are straightforward to accept this function dynamic working which immense expanse of the moment possesses. Because you can't get rid of it. You should accept. In other words,

[41:36]

immense expanse of the moment is great helper for you. Great helper. Before you you feel I like or dislike. You should accept this. For this, you should stand up. You should stand up. In the domain of the moment, in the domain of the immense expanse of the moment is very important. How can you get in touch with it? Please explain it. It's impossible. But there is some way. There is medium. There is medium. There is teaching. There is philosophy, psychology. There is parapsychology. Yes. If you are interested in, please start.

[42:36]

But it is not understanding from them is not all stories of your life, birth and death. The story of your birth and death is not all. It's not end. Even though you understand your life through this, through them. Because birth and death is really on your back. Birth and death is really within the moment. Within the dynamic working of the moment. That's all. That's why Dogen says, this dynamic working readily brings about life and readily brings about death. Once

[43:39]

present life exists within this dynamic working, this dynamic working exists within this present life. When you simply release and forget both your body and your mind and throw yourself into the house of Buddha, and when functioning comes from the direction of Buddha and you go in accord with it, then with no strength needed and no thought expended, free from birth and death, you become Buddha. You become Buddha. Then there can be no obstacle

[44:42]

in any man's mind. All you have to do is first to plunge into Buddha's house, Buddha's house. Plunge into the deep nature, deep down nature of your being, life and birth, life and death. That is all what you have what you have doing first, first at any cost. Then after that, after that there are lots of things in the process of your life, the flow of your life. In that time, you watch your life, watch your life. The first important point is you have to plunge into Buddha's house. That is ah then you there can be no obstacles

[45:45]

in any man's mind. You become Buddha. Become Buddha. And you become Buddha free from birth and death. That is last and most stable attitude in life. Thank you.

[46:19]

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