This is the next section. Next talk, entitled practicing this very moment. She says I'd like to talk about the basic problem of sitting. Whether you've been sitting for a short time or for 10 years, the problem is always the same. When I went to my first machine many years ago, I couldn't decide who was crazier me, or the people sitting around me. It was terrible. Sort of a reflection of marine Stewart's story. The temperature was almost 105 degrees every day of the week, I was covered with flies, and it was a noisy bellowing sesshin. I was completely upset and baffled by the whole thing. But once in a while, I'd go in and see Yasutani Roshi, and there I saw something that kept me sitting. Unfortunately, the first six months or year of sitting are the hard ones. Some of us, there are a number of hard years of sitting, you have to face confusion, doubts, problems, and you haven't been sitting long enough to feel the real rewards. But the difficulty is natural, even good. As your mind slowly goes through all of these things, as you sit here confusing and ridiculous as it may seem, you're learning a tremendous amount about yourself. And this can only be a value to you. Please continue to sit with a group as often as you can, and see a good teacher as often as you can. If you do that, in time, this practice will be the best thing in your life. Doesn't matter what our practice is called, following the breath shikantaza koan study, basically, we are all working on the same issues. Who are we? What is our life? Where did we come from? Where do we go? It's essential to living a human life that we have some insight. So I'd like to talk about the basic task of sitting and in talking about it, realize the Talking is not it. Talking is just the finger pointing at the moon. In sitting, we are uncovering reality. Buddha nature, God true nature. words for it that are particularly apt for the way I want to approach the problem tonight are this very moment. The Diamond Sutra says the past is ungraspable. The present is ungraspable the future, is ungraspable. So all of us in this room, where are we? Are we in the past? No. Are we in the future? No. Are we in the present? No, we can't even say we're in the present. There is nothing we can point to and say this is the present, no boundary lines that define the present. All we can say is we are this very moment. And because there's no way of measuring it, defining it, pinning it down, even seeing what it is, it is immeasurable, boundless, and infinite. It is what we are. Nicely put. Now, she says, if it's as simple as that, what are we all doing here? I can say this very moment. That sounds easy, doesn't it? Actually, it's not to really see it as not so easy or we wouldn't all be doing this. Why isn't it easy? And why can't we see it? And what is necessary so that we can see it? Let me tell you a little story. Many years ago, I was a piano major at Oberlin Conservatory. One more parallel with marine Stewart both of them were performing pianists.