時は飛去するとのみ解會すべからず、飛去は時の能とのみは學すべからず。時もし飛

去に一任せば、間隙ありぬべし。有時の道を經聞せざるは、すぎぬるとのみ學するに

よりてなり。要をとりていはば、盡界にあらゆる盡有は、つらなりながら時時なり。

有時なるによりて吾有時なり。

有時に經歴の功徳あり。いはゆる今日より明日に經歴す、今日より昨日に經歴す、昨

日より今日に經歴す。今日より今日に經歴す、明日より明日に經歴す。經歴はそれ時

の功なるがゆゑに。

經歴といふは、風雨の東西するがごとく學しきたるべからず。盡界は不動轉なるにあ

らず、不進退なるにあらず、經歴なり。經歴は、たとへば春のごとし。春に許多般の

樣子あり、これを經歴といふ。外物なきに經歴すると參學すべし。たとへば、春の經

歴はかならず春を經歴するなり。經歴は春にあらざれども、春の經歴なるがゆゑに、

經歴いま春の時に成道せり。

有時

You should not conceptualize a moment as something that flies by, nor study “flying by”

merely as the capacity of a moment. If moments could be fully defined by the capacity

to fly by, there would be gaps between them. Who does not accept the discourse of the

existential moment is someone concentrating on what is already past. To sum it up: the

entirety of existences in the entirety of the world are particular moments next to each

other. As existential moments, each of them realizes itself as a “me”.

The existential moment has the quality of shifting. It shifts from what we call “today” into

“tomorrow”, it shifts from “today” into “yesterday”, and from “yesterday” into “today” in

turn. It shifts from “today” into “today”, it shifts from “tomorrow” into “tomorrow”. This is

because shifting is the quality of the momentary.

You should not conceptualize the phenomenon of shifting as the wind and the rain

moving from East to West. Nothing in the entire world is ever without movement, is ever

without advancing or receding — it is always in shift. This shift is like “spring”, for

instance. Spring can have a multitude of appearances, and we call them “shifting”. But

you should think about how they shift without involving any external shifter.

— The Existential moment (Uji)

Ära mõista hetki kui midagi, mis lendavad meist mööda, ära uuri möödalendamist kui

midagi, mis käib hetkede kohta. Kui oletada, et hetked lendavad mööda, siis peaks

nende vahele tekkima vahed. Olemishetke-arusaama jätavad kõrvale need, kes on

keskendunud ainult sellele, mis juba möödas. Lühidalt: kogu maailma kõik olendid ei

ole midagi muud kui üksteise kõrvale ritta seatud hetked. Läbi olemishetke tajub igaüks

neist ennast kui “mina”.

Olemishetkele on omane võime nihkuda. Sellest, mida me nimetame “tänaseks”, nihkub

ta “homsesse”, ta nihkub “tänasest” “eilseks”, “eilsest tänaseks”. Ta nihkub “tänast”

“tänasse”, “homsest” “homsesse” — seda kõike, kuna nihkumine on tema loomuses.

Ära mõtle sellest nihkumisest kui millestki, mis toimub nagu idast läände kulgevad

tuuled ja vihmad. Kogu maailmas pole midagi väljaspool pidevat pöörlemist, pidevat

edasi- ja tagasiliikumist, ja just selles nihkumine seisnebki. Nihkumine on umbes nagu

“kevad”: on ju ka kevadel lugematu hulk väliseid vorme ja kõiki neid nimetame

nihkumiseks. Mõtle järele, kuidas nihkumine on, aga sellest eraldi seisvat nihkujat mitte.

— Olemasoluhetk (Uji)