Before proceeding, Father, I would like to make a little remark about taking deep breaths and moving right to left before your zazen starts firmly, steadily. Last week, I think I explained the way of taking care of your body, and particularly the way of how much deeply your left cross is very important.

[01:05]

In Kanto Zenji, it says very simply, kanki issoku shi. It doesn't explain kanki issoku in detail, how to take deep breaths. Before your zazen starts steadily, in the chapter of Bendo Ho, the way of practicing, the way of practice of Ehe Shinji, Ehe Shinji, it says in Japanese,

[02:17]

kotai suukan shi naige houkan shi. Kanki issoku, kanki is the two, yon, yoning. Kanki is yoning. Ki is spirit. Kanki issoku is aspiration. According to Kanto Zenji, it says kanki issoku shi. So I said to take deep breaths. Take deep breaths. In the chapter of Bendo Ho, it says kotai suukan shi. Kotai is to lift the body, literally meaning to lift the body. Suukan is several times. Kan is to yon.

[03:21]

So several times, try to yon. Try to yon, lifting the body. Lifting the body is, in other words, stretching the whole body. I think when you yon, when you yon, you take the breath, not only the breath, not only take the breath, but also you take a breath, opening your mouth and stretching your body like this. Like this, this is yon. This is yon. So kotai suukan, kanki issoku is kotai suukan, means stretching your body. Stretching your body and the...

[04:23]

Take deep breaths with mouth open. Open your mouth. Opening your mouth. So it's pretty hard to yon with closed mouth. It's pretty hard. So kanki, kan is yon. So when you practice kanki issoku, try to open your mouth and take deep breaths, stretching your body, stretching your body up like this. So such as you feel like leaning your body backward, when you inhale, like this, such as you feel like stretching up your body, up body, whole body like this.

[05:27]

And then when you exhale, such as you feel like leaning forward, leaning forward, and let the inhaled breath out through your mouth. So, see, usually the taking breath, taking breath is, the breath is taken with the lung, with the lung. And when you take deep breath, the lung expand. Lung expand. And I think your breath,

[06:34]

when the lung expand as much as possible, your breath, the breath, goes down naturally. Your breath expand, goes down, expands, the, expand toward the lower belly, lower belly. Then at that time, the diagram, which is situated between the lower belly and the lung, it's naturally, it's naturally, it lets the diagram goes down naturally.

[07:39]

When you, when you take deep breath, that was your, the lung expand fully. Your diagram goes down naturally. And then at the same time, breath goes down to the lower belly. So, a little open your mouth, and deep breath. That's why in the chapter of Bendo-ho, the way of practice, it says, kotai-sukan-shi. Several times, if you do so, this practice makes you feel,

[08:43]

this practice enables you to release the feeling of intense, the inward and the outward, anyway. The nai-ge-ho-kan-shi, it says in Japanese, nai-ge-ho-kan, nai is inside, ge is outside. So inward and outward, to release, to release, the release from feeling of tense, feeling of tense. So the kotai-sukan, taking the deep breath several times, enables you to release from the feeling of the tense. And then you go down to the bottom of the head.

[10:03]

I didn't explain that. Well, when you breathe, when you direct the breath as forward, downward, and you go, and then let it kind of fill up in the bottom, where you can touch the middle of the torso, and then, then center. And, what's the point, what's the point to make you confused? When you lift, when I lift, I just, I just, sitting right down to the bottom of my belly, and I have it come up and fill my lungs with air, outward. No, no, the, the, when you take the breath,

[11:09]

the, deeply, the, at that time, naturally, it is natural, it is natural, that the line of itself expands. When you inhale, and exhale, your, the, the, the lungs, the lungs, are compact, compact, compact. At the same, the, at that time, the, the muscles, the belly muscles, the abdomen, they, they start to end. Okay? When you inhale, deeply, the, the lungs, they expand fully, and at the same time, the muscles, the abdomen, they stick out. And at the same time,

[12:14]

and also, the diagram, it goes down. Because you, the, the lungs, completely, they take the deep breath, get to the full, full breath. Do you understand? So, it's, so, it's not necessary to disc, discriminate which is fast. The lungs, the, the lungs, the, the lungs expand fast or later. The way you take deep breath, you know, it makes the lungs expand. Okay? The abdomen,

[13:15]

the, make your abdomen, the diagram goes down, go down. And make the muscles, the abdomen out, stick out. And the, the purpose of the, the purpose of the taking the deep breath is to, to release from, to release from the feeling of tense. Inward and outward. Do you understand inward and outward? It's pretty hard to explain what inward and outward. Inward. Anyway, the inward is spiritual, mental tense. The outward is the physical tense,

[14:17]

physical tense. So, to take the breath before you start, is the purpose of the releasing. Releasing from the feeling of tense. Inward and outward. The, the, that, the, in Japanese, in the bento, kotai shunkan shi naige hokan. And next is, the way of moving your body to the right, to the left. In the Fukan Zengi, kanki issoku shi, sayuu youshin shi, just sayuu youshin, sayuu is,

[15:18]

to the left, to the right. Youshin is to move, to sway your body. So sway your body to the left, to the right. In the, in the Awakening of Faith, this is the book, in the book, titled Awakening of Faith, it says, first of all, the body, you move your body, in Japanese it says,

[16:20]

teido shi, teido is, te is, is slowly and moderately, moderately. The move, move your body slowly and moderately, slowly. And, shisetsu wo hiraki, shi is, hands, and, setsu is, legs. So shisetsu wo hiraki is, think, think. The two hands are divided from the shoulder, you know, bifurcated from the shoulder. And,

[17:22]

the legs, two legs, are divided from the, the bottom of the, bottom of your trunk. Okay? Also, when you, by the moving of your hands, or by moving your legs, the, it's pretty easy to have stiffness of shoulder, stiffness of the, what would you say, waist, waist, or loin, waist. So, when you experience,

[18:25]

when you, when you have, stiff, when you have, massage, I think, the, massager, masseuse, [...] put the stress on the, pressing, pressing the, particularly the, the shoulder, and waist. Because, the most people, have a stiffness, of mostly shoulder, and waist, waist. So, the, the, because, the, the,

[19:27]

in your everyday life, your hands, your legs, are always moving, consciously or unconsciously. So, it, whenever you, easily, have some trouble, stiffness shoulder, stiffness, of the waist. And so, the, is, the, release, from the trouble, of, the waist, and shoulder, stiffness of shoulder, trouble on the shoulder, trouble on the waist. The purpose of the, swaying the body, more lately, and slowly,

[20:29]

is, to release from, the trouble on your shoulder, stiff shoulder, from the stiff waist. The waist, it says, is to open, to release, seven or eight, eight, seven or eight times, or in other words, several times, to sway, your body, more lately, and slowly, in order to release, from, the stiff shoulder, stiff waist. And if,

[21:31]

and if, you have, the stiff shoulder, and you have stiff shoulder, the surge, it says. So, it is not enough, just to move, your body, right, to the left, to the right. So the, to move your, the, body, slowly, and more lately, is the purpose, of release, make your, stiff shoulder, and stiff waist, soft, soft, like giving the, giving the massage, massage. And also, in the

[22:32]

Zen name, Jojoni Shingi, Jojoni Mio Age, Jojoni Mio Age, the, gradually, try to pay attention, to let your body, to let the, to let the, body move, to move the body. The first, from the, bottom of the trunk, bottom of the trunk, your attention, your attention, gradually coming up, from the bottom of the trunk. So, don't move, your body, recklessly,

[23:33]

or carelessly. Yes? So first, try to move, the first, the bottom of the trunk. Then, it means, are going from large motion, to small, slowly, and moderately. Your attention, gradually, goes up. Like this. Now, at last, see, move your neck, move your head.

[24:35]

Yes? Move your head. So, from the bottom of the trunk, to the top of your head. To the head. Yes. This is the practice of moving, swaying your body. The purpose of swaying your body, to the left, to the right, not only to the right, to the left, forward, and backward. So, in the Zen name, it says, Zen-Go-Sai-Yu, Zen-Go-Sai-Yu, Zen is forward, and Go is backward. Sai-Yu is to the left, to the right. Not only to the left, to the right, but also forward, and backward. Because

[25:36]

the purpose of swaying your body, right to the left, forward, and backward, is to to circulate much better, smoothly. Smoothly. Not only to release from the stiffness, stiff shoulders, stiff waist, but also to circulate smoothly much better. If you have, when you have the stiffness of stiffness on your shoulder, on your breast, I think it is it is the cause of

[26:37]

the bad circulations, bad bad circulation of blood. To move your body, right to left, to the left, to the right, forward, and backward, is to make your blood circulate smoothly much better. When you practice

[27:38]

moving your body, or taking a deep breath, please put your hand on your thigh, relax comfortably, and then take a breath, or to move, move your body right to left. Then after that, the heart, the heart, the half-mover. The last week, as I mentioned, some of you have the posture of your mover is like this, is like this, this, like this,

[28:39]

not like this. The four fingers of your both hands are put together in order, like this. And second line of your middle finger are put together. This is the the original way of the posture, the original way of mover. But it depends on the length of your finger. Please adjust the posture of your finger. But originally, you should remember the middle of the line, the second line of your middle fingers put together each other. Then all

[29:43]

fingers are put together in order. Then thumbs are made to pop each other. At that time, the thumbs are made to pop each other so that the balls, the bubbles, the bubbles, the bubbles of your thumbs are may not form the triangle. Pressing tensely like this. If you do this gradually your shoulder this tense the pressing

[30:45]

the pressing the bubbles, the bubbles of the thumbs, thumbs tensely make your shoulder narrow narrow and stiff. Narrow and stiff like this. So, don't do that. Then not like this. Not like this. Eh? Wait. Then the tip the top tip of

[31:46]

your thumbs the both tips of your thumbs is in the same line as your belly button. Not like this. Not like this. Not like this. And also don't rest your right hand on the left knee completely like this. If you do so, your hand, your wrist goes down and your fingers up. And then like this. And then all

[32:47]

the weight of your right and left hand press the fingers of your right hand like this. And the wrist of your right leg left hand goes down like this. Can you see it? Like this. It's pretty hard. You will you will have soon, you will have soon the stiffness of shoulder. Stiff shoulder. So, don't rest completely your right hand on the left the heel, the left heel. Just touch. Neither rest

[33:49]

completely nor safely. Just touch. Touch. And if you cross your four fingers shallow like this. Shallow like this. You know, it's pretty hard to pretty hard to make your make your thumbs pop each other. So, if not cross your four fingers straightly stiff like this. In stiffness. Like this and like this. It makes your shoulder stiff also. So, you should remember the originally the second lines of middle fingers

[34:51]

put together. And then try to make your thumbs pop. If you find the thumbs the tips of your thumbs is up little bit like this. Try to adjust your fingers. Your all fingers like this. Until the thumbs are made to pop each other naturally. Like this. Not like this. And also you should keep little curve. Little curve. You should keep your four fingers little curve. Like this. Not like this.

[35:56]

Not like this. And also touch your touch your hand to the lower abdomen. Okay. Take up your the mudra. If you the moment when you fall into sleep your mudra tells something. So mudra is like barometer. Barometer. Whether you

[37:00]

fall into sleep or not. Or whether your mind is your mind is absence. Of absence or not. The dogma then says first of all have proper posture. Physical posture. Proper physical posture. And then regulate your breath

[38:01]

and regulate your mind. Control your mind. To have proper physical posture is identical with viewing exactly your body and mind based on complete essence of Buddha name. In that as mentioned very often the considerate or careful attention is penetrated. Every inch of your body

[39:02]

whole body from your head from your toes tip of your toes to the head. When you when you deal with you handle considerate attention. Observing modulation in dealing with your hand your whole body your breath in that special tense. It is called

[40:05]

the samādhi king of samādhi of the undefiled practice. So, even when you even the movement of your body to the left to the right is very important point to fill up the spirit. Every time when you move your body to the left to the right to move your left electricity even when you take deep breath or

[41:11]

particularly the posture of your hand gives a great difference to the various troubles in the shoulder in the back in the neck in the waist. So, please be careful to have neutral. Please try to have neutral. Correct, neutral. And

[42:22]

that time the don't touch your arms to the body like this. If you do this, your hand gradually like this, neutral like this. So, your arms should be poor. Poor. Until naturally the all fingers are straight, become straight. If you do so, like this, your arms are poor too much like this, your hand gradually like this. So,

[43:23]

neutral. Just a little bit your arms must be poor. And release from the tense on your shoulder.

[43:46]

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