I'll take you to see the picture of transiency a little more, okay? So far I mentioned the transiency makes everything, lets everything separate. Separate, independent, from this point transiency is the state of human affair which changes,

[01:09]

which change, which change in a moment, in a moment. Universe transiency may call transiency is appearance and disappearance in a moment, in a moment, or just a moment, just a moment. Transiency is the appearance and disappearance in a moment, or just a moment, a moment. That's why when you see the state of human affairs which change in a moment, you feel something which is a sort of gap.

[02:30]

Between the two, in other words you cannot keep up with the tempos, quick tempos of time, transiency, at that time you feel transient. But transient itself is a moment, a function of a moment, or appearance or disappearance in a moment. So moment in Japanese is a moment, we call the moment in Japanese Setsuna, in Sanskrit is Kusana, Kusana. If you find the word Kusana, moment, in the dictionary, it's described, Kusana is a moment, or an instant.

[03:50]

It is defined as a thought, a thought. It is equal, according to another definition, it is equal to 60 Kusana. It is 60 Kusana equal one finger snap, one finger snap. One finger snap, do you know the one finger snap? That's right, like this. So we use like this, not like this. Like this. So first you put the oil. From your nose, and then, see.

[04:55]

This is finger snap, finger snap. When you go to the bathroom, when you use the bathroom, Dogen Zen says please use the finger snap. Three times, and then you should use bathroom. I don't know why. So I did, I did in the AHA always three times. Like this. Please, I ask the sort of God who lives in the bathroom, please go away. While I am using the bathroom, like this. If you stay, I'm afraid I splash your head.

[06:04]

With my pee pee like this. That's my idea, not Dogen Zen's idea. This is finger snap. Thank you. So this one finger snap has 60 moment. 60 moments, see. Or the dictionary says the moment is equal to 1 75th of a second. This is one moment.

[07:07]

I think you can understand. 1 75th of a second. Very quick. Like this. Let's see. Dogen says in the Shobo Genzo, he says one moment, one essence of a moment is, no, excuse me. A day, a day is equal to 6,400,000,000 moments. I don't know from where he found this number.

[08:09]

This is a wonderful number, 6,400,000,000 moments. A day consists of 6,400,000,000 moments. 6,400,000,000 moments. How about one second? How about try to account after lecture? How much one second, a second include, a second consist of? Please count. Please count after lecture. And in each Kusana, in each Kusana, in each moment, 900 persons are born and die.

[09:37]

I think this is a conception of moment. Moment. I don't care, I don't care the, a moment is, a moment is, a moment represents 1 75th, a fifth of a second. Or equal to, equal to 6,400,000,000 moments a day. But the important point, you should know how, how quick, how quick at time, this time, go, you know, goes. Very quick.

[10:41]

You can't, you can't catch it. And also, in Buddhism, as the dictionary says, it is defined as a thought. So, in Tendai school, they have, they have a doctrine of, a doctrine of the 3,000 realms. In the moment of a single thought. This is very important doctrine of Tendai school. So, within a moment, the moment is, in other words, a thought.

[11:54]

Thought, which appear or disappear, moment after moment. This is one essence of a thought. But, the 3,000 realms are contained in the moment of a single thought. Which means that all phenomena in the world are included in one thought, which human beings think in their daily life. You see, it is said that there are 3,000 worlds in the moment of a single thought.

[13:01]

But, you know, there are 10 worlds which human beings create, moment after moment. 10 worlds are hell, and hungry spirit, or animals, asura fighting spirit, fighting devil, fighting devil. Or man, heaven, Shuravaka, Pratikabuddha, Bodhisattva, Buddha. Those 10 are called 10 worlds. And also, each of them, in other words, each of them include all 10 worlds.

[14:04]

In other words, hell, the world of hell, include the hell, hungry spirit, animal, fighting devil, man, heaven, Shuravaka, Pratikabuddha, Bodhisattva, and Buddha too. And also, Buddha includes the 10 worlds, the hell, hungry spirit, animal, fighting devil, man, heaven, Shuravaka, Pratikabuddha, Bodhisattva, and Buddha. And totally, there are 3,000. Not that they, no, no, excuse me, thousand. You know? Did you count? And also, the 1,000 worlds, they exist always in the 3 worlds, 3 worlds.

[15:19]

The world of desire, the world of no desires, the world of no form. Those are called the 3 worlds. In other words, human world, enlightened and unenlightened man's world. So in Buddhism, even though you, even though you don't have any kind of suffering, it is still in the domain of the unenlightened world, which is called the world of no desire. Even though you can walk on fire, burning fire, and have no suffering,

[16:24]

it is still in the world of unenlightened man. So even though you practice hard according to asceticism, you know, and will be born in heaven, it is still in the world of unenlightened man. Okay? This is very interesting. So that's why even Buddha, even you can attain enlightenment through the Buddha, through the Zazen. That enlightened man includes the 10 worlds, hell, now only the Buddha's world. Even hell, and hungry spirit, and fighting devil, very interesting, you know.

[17:31]

So even though you can become Buddha, you are not Buddha. That Buddha is the Buddha including 10 other worlds, hell, hungry ghost, fighting devil. This is true, this is very true. So it's not necessary to be infatuated with your enlightenment, you know. Please watch carefully. So when one moment appears, you know, let's imagine what are there, what are there. When one moment appears in your daily life, 3,000 worlds, 3,000 worlds appear, you know.

[18:37]

That's why a moment, a moment is really complicated, not simple. You say, you listen to the lecture, well, the Buddha says everything is produced by one moment, a moment. So life is very simple, what will be, what will be. If someone hits you, all you have to do is to say out, that's all. If you feel hungry, let's go to find some food to eat without sharing others. I don't care others, all I have to do is to eat for myself. Moment is not simple like that, you know.

[19:43]

A moment is, a moment consists of 3,000 worlds. It's very complicated, you know. So Zen master says, if you sit Zazen, you become Buddha. Wonderful, so I sit. I sit. I believe that, I believe. If I sit, even for a moment, I become Buddha, I believe strongly. But this Buddha is Buddha including 10 other worlds, okay? Because if I sit, many things happen, many things happen. Sometimes, fighting devil called me, which I experienced, experienced, the same experience in A.H. monastery.

[21:00]

Well, I fight, maybe I fight with someone. If I sit, like this, and 2 persons sit next to me. Let's imagine those persons have 10,000 million dollars in their pockets. They sit, well, they have 1,000 dollars in his pocket. Well, I want. May I pick up 1 bill? Just 1 dollar bill, that's enough. Okay, may I? Even though you don't do that, you don't do so, your mind thinking, well, I want. So Buddha create, you know, the world of hell, world of hell.

[22:12]

A pickpocket, pickpocket. But modern pickpocket says, the business of pickpocket is like magic, you know. It's like magic. It's not necessary to use the hands. So, well, if you want the 100 dollars bill, try to look at first, like this. Then, 100 dollars coming up to you, coming up to me, naturally. Pickpocket says, that's a modern way of pickpocket. The pickpocket is like magic, you know. How about giving the 100 dollars bill to others, using the magic.

[23:19]

Instead of getting 100 dollars bill for yourself, for myself, for himself. If a pickpocket, you know, puts the 100 dollars bill to others' pocket, you know, using the magic way, it is Buddhist. That's a pickpocket is Bodhisattva. But he doesn't, he doesn't like that. Just use the magic way when he want, when he himself want. So look at one dollar bill, 100 dollar bill coming up. Even though you sit, dozen, ten words appears, you know.

[24:21]

This is true. So one moment is very complicated. So, transiency is very complicated in this, according to this point, you know. Time in its naked nature is very complicated. But even the 3,000 words are not, are not something wrong, are not something wrong. Belong to the category of the morality, the idea of morality, good or bad. How can, how can those more than 3,000 words, 3,000 words are completely independent, each is independent.

[25:35]

How can they, how can they appear and disappear? Each others, the moment after moment. It says, the, when, you know, five scandal, when the five scandal operates, the five scandal operates, the three, the moment, the word of a moment appears. And when five aggregation of five scandals, five elements of human, human affairs,

[26:40]

they stop operating, the moment disappears, disappears. In other words, when you combine, when you aggregate certain, some of, some of events, what you have experienced, or what you invent, invention, envisions, this aggregation makes a moment appear, this aggregation, this combination, you know. For instance, when you sit zazen, the shikan taza is just to sit, this is just to do sit, this is very simple, you know.

[27:46]

But, just to sit, within the doing just to sit, unconsciously or consciously you try to aggregate many circumstances or conditions, what you have experienced, you know. I sit, some of, some of thought, some of, some of thought, the advancing my, in my brain, which I experienced at AH monastery, you know. So, I sit here, oh, this zendo is very noisy, AH monastery is very quiet,

[28:52]

I love AH zendo, I would like to go to AH zendo, I want to escape this zendo. So, at that time, some thought happens, you know. When you combine zazen and circumstances around zenzendo zendo, you know, the rushing, the cars running, making noise, you try to, you try to combine zazen, noise coming from car or people, who is shouting on the road. And, AH monastery, circumstances of the AH monastery,

[29:58]

and then at that time, a certain thought appears, well, I want to go, I love AH monastery, you know. I don't like this. But, AH monastery is based on completely time in its nature, moment, you know. Just moment. No connections with yourself, with myself. But, my thought combines something, you know. My mind combines something, aggregates something, you know. At that time, some thought appears. And then, the moment when a thought, a certain thought appears,

[31:02]

the mind tries to attach itself to it. Oh, I would like to go to AH monastery, I don't, I hate this zendo, I hate. So, you can't, you can't settle on yourself, even though you sit here, you know. Oh, I don't like, I don't like. So, you will be crazy, you will be upset, then you leave the zendo. But, they must say, stay here, then you stay. At last, I'm sorry for you, you were crazy, upset. But, even your thought, it is alright to combine the thought, you know. Many thought which you have experienced, that's okay. But, important point, as Dogen then says, you shouldn't attach yourself to a life, savored with transiency, you know.

[32:06]

Savored with a moment. For instance, listen, you catch the sound, bell, well, that's all. But, you try to unconsciously aggregate, you know, gather many circumstances, you know. What you have experienced, or what you are experiencing, you know. And then say, you think, what? What kind of bell? It is not the bell which is at the Christian church, you think. Looks like Tibetan Buddhist, it looks like the bell in the Tibetan temple, you know.

[33:07]

I feel I heard before, I have heard before. What kind of bell? You know, your thought is always creating moment and moment. Then you try to look at, you try to attach, you know. Then, next moment, you can hear the second bell, well. Ah, that bell, maybe Japanese Buddhist bell. That's nice sound. Maybe it is a big bell, not small. Your thought always creates, you know. Your thought is delighted in creating something, combining, aggregating many circumstances, you know. What is existent at present, or what you have experienced before. You try to make every possible effort to aggregate, to gather many circumstances or thought, ideas.

[34:20]

Then you create some thought. You can hear the sound of bell, that's enough. Well, next moment, let it go. That's enough, no trouble if you do so. But if you attach yourself to seek, to seeking for what kind of bell ringing, or who hits the bell. This is trouble, this is trouble, you know. This is called trouble. Ah, so, ah, regardless, ah. From, in this respect, as Dogen then says, in the proper posture.

[35:32]

You put value on the Dhamma before you think of yourself, as mentioned yesterday. And rational way of thinking. You try to, you try to do, you try to do your best to carry out something what you have to do, you know. It is the meaning which I explained yesterday about this Dogen's statement, in the proper posture. So many moments happen. Within a moment, there are three thousand worlds, you know. Three thousand lights are flashing, you know, immediately.

[36:41]

Not in the cities of the world at that time, you know. Immediately, three thousand worlds. Three thousand lights is flashing, you know. Let's imagine about this. Then you try to attach it. If you attach to it, what will happen, you know. It is real natural what you will be upset or crazy. That's why Dogen then says, don't blink, don't blink. Don't be surprised, don't be afraid to look at. Okay, look at. If you find many thoughts, look at, stare at it. But that's all, don't touch to it. So if you want to do something, but as long as your mind has,

[37:46]

you know, your mind is always feel something from three thousand. Three thousand lights is flashing, are flashing, you know. So even though Zen master says, don't touch to it, don't touch three thousand flashing lights. But it's pretty hard, you know. You know how hard it is not to touch, you know. If so, you have to arrange your conscious mind consciousness, your life in other words, your life, in proper posture, in proper posture, in rational posture, in rational way of understanding how to face those. To arrange your daily life means to, how to face, how to face

[38:58]

in rational posture. Did you understand this point? In other words, you can choice, you can choice as you like, as you like. If you want to create thousand to thousand thoughts, that's up to you, you know. But after that, please take responsibility for your activities. Nobody help you, okay? If you want to, if you don't want to be crazy or upset, please arrange your brain, your mind, your daily life. You must confine, you must confine the monologue of the brain trip to the minimum, okay?

[40:03]

This is to confine the monologue of brain trip to the minimum is to arrange your daily life. To look at, to look at three thousand flashing light without blinking, you know. If you blink one blink, if you do one blink, you know, a moment of one blink appears, you know. In other words, there is some attachment, you know. If you are interested in one blink, what you are interested in one blink create another one blink, another blink, you know. Blink like this, wow, what kind of bell?

[41:06]

Well, maybe Japanese bell. Next moment, big sound, wow, how big? Like this, sound blink. If you blink, let it go, next moment. And then, how to, you should face your life in proper posture. Confining the monologue of brain trip to the minimum. In other words, please, please think of something, you know, just within the square cushion, okay? If you sit here, just take care of how to face this world, this world.

[42:08]

When you are here, many thoughts coming outside. That's okay, that's okay. They are not something create trouble to you. Because they all are based on just time, just moment, you know. Which has neutral nature of functioning of many thoughts to the minimum. And think how to take care of this life, okay? This life, if you are here and now. That's why Dogen Zen says, in the proper posture, you put value on the Dharma.

[43:16]

Before you think of yourself, what you have to do is to take care of this life, okay? If you are here, this life, you have to do. What you have to do is not to chase after the thought coming from the outside. If you are here, even though you are here, it is the cause for making trouble. So what you have to do is, what you have to do, right now, right here. That's why Zen Master says, just shikan tabu. Just sit, forgetting throw away every thought, neither good nor bad. Or nor neutral nature of morality, you should forget this. Then you consider how to face this life, this life.

[44:18]

Before you think of, before you think of yourself, who is chasing after, who is aggregating, aggregating many thoughts, which are at present or what you have experienced before. Okay? Did you understand? So I think, I hope you have understood how to do, how to do. The question is how to do, how to face your life. Within the moment, within the world of moment, otherwise within the world of time in its naked nature. Okay? This is shikan taza.

[45:22]

Did you understand? Okay. See you.

[45:44]

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