You You The after The

[01:13]

Correcting what we posted of the Zen in the Zen It is important As Next step are to regulate the breath I think the I Remember I explained The way of breath In dozen Before But in The the book of tokens rocks In the book of bingo

[02:18]

Or The talking thing says Let me let the breast Goes go and come As they go they go As it goes Hmm let the breath come and go as it goes Neither Puffing and Planting nor make noise in breath Neither long nor short Neither Lose some 10 nor tense

[03:23]

This is The key point which token Genji Explained the way of breathing in dozen In the first sentence since As talking then says let the breath come and go come and goes as it goes Because Breath of which is the basic of vital Function By the function of the organism Provides foundation of for Or The

[04:37]

The A Tranquil Equilibrium in all the organism If you mind it the mind is destructed The you find you find that the mind To be flatly here and there With puffing and planting

[05:45]

Or that time up to puff and that pop and plant It shows that you the mind is not calm It's not It's it's not to rest in tranquil equilibrium of the organism Spiritually and physically From this point At least The goal of regulation of breathing at least in dozen It's not to Eradicate it from the consciousness

[06:52]

But to achieve the full and tranquil equilibrium of The organism For this First important things is to adjust to collect The posture body posture first in dozen In attempt to the orient Internal organs in proper direction in proper way In attempt to Make make him to let the breath come and go as it goes

[07:55]

As mentioned before let the breath come and go is not to Take Take the leave the breath to take its own course To let the breath come and go is to To keep the breath to keep the breath in relaxed position Relaxed position Relaxed situation in which the internal organs or External organs in other words sense and mind Remains remain awake And are released Are completely fully

[09:09]

For this in dozen Most of people says said Say People say that at the purpose of dozen is to empty the mind To empty the mind is not to make your mind Being the absence being of the absence To empty mind in Buddhism Practically speaking is To fill up to fill up through and through

[10:24]

The The mindful attention mindful attention In the realm of dozen The other words The Considerate or careful a detailed attention I'll penetrate every inch of the whole body and mind the whole being in dozen From the top of from the tip of toes to the top of the head In

[11:30]

Japanese we call we call the state of mind state of the breathing Which is called the left the breath come and goes Come and go as it goes Honin in Japanese honin Honin is to maintain To remain awake To remain to keep the breath in awakeness With relaxed situation of body posture the spiritual posture Honin is what is to maintain Honin is to fill up to fill up to fill up

[12:37]

The detailed attention considerate attention compassionate attention With all hardness as if the mother bird Keep her egg warm Yes There is no amount of discussion of whether the mother give a sort of kindness to her unborn baby There is nothing but to do for her to keep just to keep Her egg warm Constantly This is honin So let to let the breath come and go as it goes is to maintain The breath with

[13:40]

Mindfulness with considerate compassionate attention In The Kudo Yojishu Excuse me, that's why after this statement Let the breath come and go it as it goes The Dogen says I need a parking and planting nor making noise breath Are neither long nor short and neither loose nor tense How to how to how to Breathe in that way Ah Is

[14:44]

The Very important matter which you have to get taste of it through actual practice in the Zen The all you have to do is That you should remember that You've got the breath is way of breath is neither long or short nor short Neither parking and planting nor making noise breath Neither tense nor short or loose I don't know how to do through your actual practice should get taste of it what Hmm But the if I can if I may say something

[15:47]

the main point how of how to breathe According to Dogen's way of practice as mentioned before The It is Which is called the Antiquated practice Based on detailed attention considerate of compassionate attention In Gakudo Yojinshu Dogen says You Should realize How difficult to break the bones and crash the mouth? But to regulate the mind is most difficult

[16:51]

Isn't it isn't it difficult to undergo Prolonged practice of Authentic or Austerities Harmonizing the body training is also of greatest difficulty You should realize how difficult to break the bones and the cries tomorrow Think that it's not necessary for to explain for me to explain How difficult to break the bones and the mouth On my lecture, you know so well But to regulate the mind is most difficult

[17:56]

I Isn't it difficult to undergo and goes along to practice of authenticity Of course it is not so easy to undergo to long to practice of authenticity But Dogen Zenji says harmonizing the body training is also of greatest difficulty The harmonizing the body training Regulating regulating the mind Are the most greatest difficult As

[19:05]

Something more than something more than the prolonged practice of authenticity Austerities Austerities or Autistic As Aestheticism Aestheticism The if you go to the India I I Think you will find Great the people are saying great his saint Who can walk on the water or ocean or lake

[20:05]

Without using the anything what Or water skis Or With his foot barefoot Then the other day I let the Japanese managing the The It says it says The one of one of Japanese people when one of the Japanese people went to Tibet on The business He found I he met One great a saint Who could

[21:08]

I'll bring anything Bring anything what he want Into him without using his hand For instance if you want to the book He just Sit just sit Look at the he looked at the book Book start to move Start to start to move up to him and Stay just in front of him He Sold he sold him Conducting this a certain ceremony of purifying the areas

[22:12]

Which people ought to build her house He performed a special ceremony for the ceremony I think for the ceremony He didn't use his hand Just look at his supernatural supernatural power brings anything into him book flowers bonnets water Stick You But in there on the contrary to this story

[23:14]

The some people some of the Japanese people are so the scene Who the saint Indian saint Indian saint Sink into sink the bottom of sink that sink the bottom of the into the water The moment when the he start to walk on the surface of lake I From this point I Think it is not so easy to walk the surface on the surface of water with bare foot Even though you can do that But

[24:20]

But the difficult the most difficult Things is to regulate the mind to regulate to the body As mentioned very often even though you can you are even though you you are You were you are born in the heaven after Many years of hard training Hey, it is a living natural that You may fall you may fall into the ground from the heaven Ah With your deal with the sum of diligence makes you make its appearance

[25:21]

As if The one of Japanese the same named the crew of medicine in Felt into the ground when he saw the beautiful ladies walking on a street From This point I think you understand how difficult to control to regulate the mind In a sense It is easy maybe easy for you to stay tessa hard to practice then But it is not Easy to For you to practice in then center of San Francisco But in Casa You realize

[26:23]

Great experience you are you are you await a Great experience Of attaining enlightenment Since the The Tessa are That situated as the place is far away From the busy world Ah Make you drive in to make you are easy to practice Comfortably or steadily When you the moment when you go to the city The

[27:29]

Your mind the mind is Mediatory fracturing calendar and Realize how difficult to control That Disordered mind But That's why dog and then says Wherever you can you may experience Great Whatever kind of Practice of ascetic asceticism Austerities You may and go You should remember that Those are still in the domain of transiency world

[28:33]

In the domain of integral part of Transient transient world You Dog and then he continued to say if crashing crashing bones were of value many who endured With this training from autumn days Should have gained enlightenment, but only a few If austerities were of value Many fool and went it should have gained enlightenment, but only a few half

[29:41]

And This gives rise to the extreme difficulty of Harmonizing the mind I Think I hope you will understand What you can then G Want to tell us The regulating Practice of regulating mind and body as easy it may go it may be It's not so easy it's not so easy To do so Perfectly absolutely With whole heartedness

[30:45]

As you realize So smoother after practice in your actual practice Even Though many times how many times Then master give a piece of otherwise to straight your back To regulate breath in proper way You realize how difficult to regulate the breath in proper way And Logan says the practice of the Buddhist way Does not Proceed a measure of a clear head

[31:53]

Think A Moment when the master says Straight your back Say you may you may think all that it is easy to Straight my back Then straight your back But in a few seconds It's pretty hard to remain to stay To stay with the proper posture Which is called straightened strict posture Then next moment the master craft Touch and touch your body and correct your posture back posture Then you realize oh, this is correct for

[33:01]

But in a few seconds It's pretty hard you realize that it's pretty Difficult it's pretty difficult to stay with corrective posture Presume the posture is Leaning forward and backward to the left to the right The practice of Buddhist way does not proceed the measure of a clear head of an intellectual achievement Even Though your mind is clear even though your mind is your brain is clear You know it's not easy to correct to adjust to regulate

[34:08]

your body and mind including breath You Even though your brain is you have a lot of knowledge The after intellectual pursuit Of Psychology philosophy Economy Anthropology Anatomy and so on It's not so easy it's not so easy to keep just a full file the proper posture To regulate the body the mind the breath

[35:19]

It's not so easy It doesn't the practice of Buddhist way doesn't proceed the measure of a clear head of an intellectual achievement of agency in mind well consciousness and in thought insight perception None of these are of use You enter into Buddhist way simply by by harmonizing the body and mind Ah To practice the Buddhist way is something more than The Ah

[36:23]

Ah The more than the A great deal of knowledge Something more than intellectual achievements Or The agency of mind well Consciousness Thought Insight Perceptions But there is The only way only the only way of

[37:31]

Enter entering into the Buddhist way Which is called Harmonizing the body and mind The then what is Harmonizing the body and mind The The Dogen Zenji says in the same work of Gakudo Yojishu The Shakyamuni Buddha said A Cannon from the Bodhisattva's the above fish bar Turns inwardly

[38:33]

The various sounds of stream Into oneness as the organic whole And forsake knowing and being known The qualities Dynamic and static Emotion Does not fully Make the appearance. This is what is called harmonization Shakyamuni said the cannon Bodhisattva Turns inwardly the various sounds of our stream into oneness as

[39:39]

The organic whole The It means In Japanese It says cannon Nagario case another it means the stream of rivers stream of water The Kaisi means to turn back So cannon I'm a log fish bar cannon Bodhisattva Make the stream of water Turn back into Inwardly his mind Regarded as oneness Or organic whole

[40:44]

The Nagario case to turn various sound of stream Turn the stream of water Into his mind He got it as based on the oneness based on Regarded as the organic whole Is called the echo he show No, typhoon which occurs in Kanzen you Have tempted every night Echo he show no typhoon special Nothing is not merely to learn something learn something the dozen is Not to learn

[41:50]

Something you got it as a knowledge Not to Add Something new into your brain through the practice of the Zen The dozen is to learn echo he show no typhoon means to turn various sound of The various sound Which emerges from this Disordered mind Into oneness as the organic whole It means I

[43:02]

Think during the dozen you experience you have experienced already For instance In dozen during your dozen You sometimes Be experienced a Great The Reaction From the Zen Such as making your mind completely clear Such as making your body start to float

[44:05]

Sometimes making your mind Find some some of image of Bodhisattva or Shakyamuni Buddha Sometimes The dozen Make you find the beautiful cards On the wall You realize various experience But Important point in dozen Is to turn

[45:16]

Various phases Of Disordered mind such as looking at the some image of Bodhisattvas or floating your body or You know the a great experience great flashing Shock Vibrating Vibration spiritual vibration through your dozen In whatever experience you follow your dozen follows Important point is to turn the various phases of this ordered mind into Oneness inwardly

[46:20]

As mentioned very often in whatever kind of delusions Make appearance make your appearances Running through your head Try hard to Get your mind Back to The dozen Having the proper posture Upright posture Having the regulation of breath Streams into Oneness as the organic whole And forsake knowing and being known Thinking kind of thingy

[47:34]

A dozen then says I don't think neither good nor bad Nor Right or wrong Don't think of becoming Buddha And also It says The Think the non-thinking this is the great the greatest difficult point Which which makes you confused

[48:41]

The Yak-san the master was asked by the monk Yak-san says Think non-thinking At that time the The monk the monk like you Didn't understand The what it meant Think non-thinking Then he asked the Yak-san the master how can I think non-thinking? That Time the Zen master says Hi-shi-ryo You can you have a chanting in chanting in every day

[49:52]

of Fushi-ryo-tei-wo-shi-ryo-shi-yo-i-kan-ga-shi-ryo-sen-hi-shi-ryo How can I think the non-thinking hi-shi-ryo Hi-shi-ryo is beyond thinking or super thinking But point is What do you mean by what do you mean by thinking thinking non-thinking So Buddhism says egolessness Buddhism always put the emphasis on its practice based on the egolessness No egocentric ideas

[51:01]

Or empty mind So You you think oh no the practice the Buddhist practice is based on the principle of egolessness No egocentric idea If So all you have to do you think or you you have to do a just to sit question that paying attention particularly In particular way just sit But The just sit is not the to Leave your mind to take its own course

[52:11]

In the practice of zazen At least in zazen your mind is Resting in equilibrium equilibrium Which means to maintain something with considerate or compassionate attitude Otherwise it's pretty difficult to maintain a certain situation In zazen even for a moment With considerate or compassionate attention In equilibrium, it's pretty difficult to maintain your mind in equilibrium

[53:14]

So Think the Yaksan they must say think non-thinking What? think non-thinking What does it mean all of you think immediately what what is it? Then he asked what can I think non-thinking In Buddhism The non-thinking is Going a smooth way In the Terminating a board Where

[54:25]

The Considerate or compassionate attention Is resting in peace in equilibrium In Universe When Your mind penetrate The The when considerate or compassionate attention Penetrates every inch of The whole body

[55:27]

Internal or external Spiritually or mentally Physically Through and through You will find that The practice of zazen have coherence Of Non-thinking which is called What is what is called what is what is something more than the explanation Which figures all descriptions In for instance

[56:33]

The Through and through you take Carefully through and through Deal with you you should deal carefully with Breath Regulation of the breath regulation of the bodily posture That time the full essence of completion in the practice of zazen in the practice of the regulation of breath regulation of the body posture Makes make their appearance Are revealed as they are

[57:39]

That's why the Dogen then says the kannon avalokiteshvara turns Inwardly the various sound of stream oneness into oneness as the organic all And forsake knowing and being known To forsake knowing and being Known is not merely to forget something Not to forget the Function of the breath not to forget the breath not to forget the presence of the hand the bodily posture The non-thinking the work the work of non-thinking arise in

[58:46]

The Terminating a board or intimate a board Where The Considerate or compassionate attention is going smoothly In the practice of your zazen in the zazen So These from this point the egolessness or The Empty mind is To use full element of completion The no

[59:48]

The Egolessness the function of egolessness all and all for Empty mind is To use Full function of The thinking Thinking Which is resting in equilibrium In the domain of terminating a board The where the sense and mind Remain awake and Are released Comfortably a peacefully So

[60:55]

Egolessness is not to merely to empty mind to not to forget something forget the function of the breath function of body Function of organs The Unthinking and non-thinking has the The coherence of considerate attention compassionate attention in the zen Including the breath including mind including the body It looks it is like it seems it seems to me that

[62:04]

As mentioned very often a top is spinning, you know You Can hardly a distinguish with the top is spinning or stopping With a top spins or stops When the top is completely spinning With its whole heartedness Top is Always staying With Static static. It's static state of his mind on the floor So in other words

[63:12]

the in Buddhism Non-thinking is non-thinking is identical with With taking care of Or something A wasteful element of completion With Considerate compassionate detailed attention Through and through this is non-thinking Then With considerate compassionate attention You must spin

[64:14]

In attempt to Provide provide Foundation for a tranquil equilibrium of the organism Like spinning top In that time you can say you may say you may say you are thinking No, you Not you may not you you not you not think Because when you Deal with The breath completely with whole heartedness

[65:21]

The attitude of taking care of breath Become one with the breath itself That's why the Zen master says, Dogen Zen says Shusoku shuen ni watarasu. Shusoku means inhalation Inhalation is not affected with The circumstances Universe the inhalation is completely Independent of the circumstances a variety of circumstances Shusoku onkai ni kyo sezu. Shusoku is inhalation

[66:29]

Inhalation doesn't attach to a body So when you Regulate completely the breath Inhalation It's pretty difficult Whether your body Regulate your breath your body Let the breath Come and go In other words when let the breath come come and go as it goes Can you discriminate Your body let the breath Physical physical your body Can you think your body?

[67:35]

Let the breath come and go So it's pretty hard to discriminate Which of which of two which of two body Your body or breath itself Is taking Are taking care of Your breath, it's pretty difficult to discriminate When you regulate the breath completely there is no amount of discrimination whether what what What they what? What take care of what make you what make the breath Take care of What make the breath what what to them what make you what make you regulate the breath

[68:41]

Just the inhalation is going on Being independent independent of the circumstances Independent of the body function of body just inhaling exhaling So Complete Regulation a complete regulation of breath Refers to function of non thinking Non thinking then Can you say can do you think do you think

[69:46]

the breath is Taking of itself or you take breath You neither you you neither say You needn't say to attach one sided idea on my body Make me take the breath Or a breath of itself make me breath breathe Ah Then

[70:51]

How can you explain The state of the attitude of regulating the breath when you regulate when you have coherence a coherent regulation Coherent complete regulation of the breath How can you explain You Do you think you do you think of thinking of the breath or Not think not think of breath There is no amount of explanation Then the monks ask how can I explain how can I think no need thinking? You

[72:01]

You cannot see the complete non thinking then the master the Yakusan the master says or Hishiryo Hishiryo is beyond thinking No discrimination of thinking this discussion The what do you what make you think? What make you think? Neither think not neither think of Completely the mind breath Nor Forgetting forsaking forsaking of the breath It is as

[73:06]

I Mentioned they often it is no amount of discrimination with you right when you have Absolutely completely Coherence The complete full Regulation of breath You Just inhalation Exhalation Go and come as they are And that time as talking then says the quality dynamic and static emotion Do not fully make the appearance this is which is called harmonization Harmonization

[74:09]

Ah When the top is top spins It's pretty difficult to say whether the it's quality Is spin at the top of whether it is spinning And Dynamic or static motion The base nothing are nothing but to do for The top Just to talk Just as it is That's why talking then says the qualified dynamic and static emotion doesn't I

[75:30]

do not fully Make the appearance. This is what is called harmonizations The Harmonization harmony Is For us to make the right effort With Without our mixture and mixture In the practice of breathing in the practice of regulating proportion The The so in Buddhism to make the right effort is to follow

[76:36]

The a certain Not to follow a certain principle Such As the way of practice the way of how to sit Such as straightening body Having the proper posture of your hand And so on A ruler sees Rules like the object which exists apart from your self in yourself The way of practice Looks like the rules or regulating

[77:45]

Our regulations Acting posture Having the proper postures and so on Is to make To To make it to provide Foundation for Tranquil Equilibrium of the organism universe to make internal organs external organs smooth As they go they go For this we have to open orient Ourselves Physically and spiritually in proper way in right direction

[78:54]

This is harmonization Then the our effort right effort is called the shojin In Japanese Sho is Practice without and mixture and it's nothing to nothing mixed in it Which is called harmonizing harmonization Which is called to turn various delusion into oneness As the opening hole Whatever kind of delusion make the happens make you happen appearance running through your head Try hard to get yourself

[79:59]

Turn back To your into your the Zen with all-heartness This is the only one way of Experience Non-thinking or Superthinking Which is called harmonization For peacefulness Peacefulness For peacefulness

[80:28]

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