We're turning over, very often, and then she tried to her, she tried to keep, keep, keep them warm. Then after, at last, the effort that the mother's bird, the effort to keep it, keep them warm, let them completely hatch, and broods come out, come out from the shelf. But to come out, to come out from the egg, from the shelf, is the business, the business

[01:16]

what the broods ought to handle, ought to deal with by themselves, brood, b-r-o-o-d. Anyway, baby bird, the broods, it's a baby bird, after coming out from the shelf, coming, from the shelf, yes, oh, oh, I say shelf, shelf. Then, her business, which she must do, to do, is to do her best to keep them warm, that's

[02:39]

all. Then she must, she must leave, she must leave, she must leave. So, the effort of coming out from the shelf to, you know, brood, is it true, you know? Even though she is expecting, expecting to hatch as soon as possible, it's impossible

[03:39]

to let them hatch. She has to wait, she has to wait until the time comes. Then, how is it possible, how is it possible that the would-be brood, the would-be brood come out? The would-be brood, you know, act, act inside of the shell, you know, regardless of the

[04:45]

idea of whether they don't know, they don't know what's going on outside of the shelf. You know, consciously or unconsciously, the would-be brood start to act anyway. But, this act has very close relation, you know, with mother's birth compassion, you know, with mother's love, you know, regardless of the idea whether they know or not the presence

[06:04]

of mother. You know, important point, very important point is that there is something there, there exists, there should exist something, you know. The presence of mother, the presence of mother make the would-be baby bird, the brood, feel a surge of relief, you know, aha, they don't think aha, they don't feel aha, they don't

[07:04]

feel a surge of relief, but anyway, but anyway, but anyway they need, they need the reality that their existence, their existence, the presence of mother, the outside of the shell, you know. Now, on the contrary to the mother, she has to do at any cost whatever happens inside of the shell, whether the would-be brood come out or not, you know, she can't, she can't catch it, the firm, the fact, what will happen, you know.

[08:14]

All she has to do is just to keep them warm, that's all, you know. The action, the movement of keeping warm is the compassion which mother possesses. So, we should remember that there is great reality of rely upon, rely upon each other, no matter what they do, no matter what they may do, as long as you exist in this world, you must rely upon something, you must rely upon someone.

[09:29]

If you miss, if you miss this great reality, you can't live, you can't live in this world, you cannot live without, without relying, relying upon, relying in a person. So, from this point, leave the breath to its going in and out is your mind, you must, you must be mindful of your breath, moment after moment.

[10:40]

With feeling of fullness, with feeling of substantiality. Now, what do you, what do you mean by to handle the breath with mindful care, mindful attention? What do you mean by leaving the breath to its going in and out? Then, in next sentence, Dogen says, neither puffing and panting nor making noise in breathing.

[11:47]

Mindful care, mindful care must handle your breath without making noise, without taking a breath, without taking a breath, without puffing and panting. Wait, after running in race, I think your breath is very fast and quick and hard, as mentioned before, it is not called breath,

[12:59]

it is called puffing, puff and pant, so you have to realize, not puff, not the practice of puffing and panting, you have to realize the practice of breathing smoothly, quietly, without making noise. Sometimes I can hear, I can hear some noise, like this. When you have some trouble with your nose,

[14:10]

it is pretty difficult for you to take a breath, take the breath through your nose. Zen master says, take the breath through your nose. He says, I can't, because I have some trouble with my nose. I know, I know, I understand your reason. I want to give sympathy with you, with your nose. But, nevertheless, I want to give a piece of advice about taking a breath with your nose, through your nose. Try that, like this.

[15:21]

It is pretty difficult. But, you know, in a sense, it is possible, it will be possible to cure some trouble with your nose. After taking good care of your troubles with your nose, paying mindful attention to it, what is the cause? What is the cause of being choked up with something in your nose? Some stuff is stuffed up in your nose.

[16:28]

I think it is not so good circulation of blood around your nose. In a sense, it is the fundamental principle of a sick, of a trouble, of a sick, which brings about some trouble with your nose. If so, you try to take good care of your nose. In order to make the circulation of blood go smoothly, what should you do?

[17:33]

I think you know already. It is all right sometimes to pinch your nose, not hard, like this. Sometimes it is all right to twist your nose, or to make your nose round. Or sometimes it is all right to rub, to stimulate, to stimulate your nose, to let circulation of blood go smooth. So all you have to do is to pay attention to make the circulation of blood go smoothly around nose.

[18:44]

Around the nose. It is not easy because it is a very laborious task. You must be patient. I don't know how long, how long does it take you, it takes you to take away the troubles with your nose. But you should, you should practice, you should practice. You should take good care of your nose, doing in that way. But it doesn't mean that it is all right to do so all period of Zazen.

[19:52]

It's ridiculous. Ridiculous. So sometimes you should do in Zazen. As difficult as this task may be, first, but you should remember it is possible. You can, you can be completed with perseverance and industry. It is possible. Not only trouble with your nose, but also whatever kind of trouble you have. In every period of Zazen,

[21:00]

the mindful attention penetrates every inch of your body and mind. Not only breath, but also your hand, Haku bone, spine, your brain, nerve. This way is called a living, live breath. It's going in and out. In other words, to handle the breath with mindful care. And also, Dogen says, neither long nor short.

[22:11]

The average, the breath stands at, I think, 16 or 15 per second. No, not per second. Per minute, a minute. But according to the research of brainwave, started by the Japanese scholars, several years ago, it says the average breath of the person who practices Zazen,

[23:25]

who handles the breath in proper way, stands at 3 or 4 per minute. If so, you can understand the way of breath. Neither long nor short. So, if you take breath short, it means that your mind is distracted anyway. It means that there is some troubles with your muscle, or with your some part of your body, or mind.

[24:27]

From this point, you shouldn't breath short, nor breath long. It's not so good. It's not so good. If the mindful care handle the breath, your breath is going on neither short nor long. It is called maybe natural way of... It is called natural way.

[25:30]

Natural way of breath is neither long nor short. The easy as explanation maybe, the actual practice is not so easy. But all I can do is to explain in that way, that's all. Then, what should you do? You have to make every possible effort to stick, to stick your shell, your own shell, inside of the shell. How to come out? First, preventing, protecting you, protecting your breath

[26:34]

from muddles, compression, protection, protecting you with your mindful care. Then, day in and day out, in every time, every period of Zazen, you try to effort to breath with mindful care. Then, you should find what's the way of breathing with mindful care. After practicing of long, I don't know how long,

[27:42]

it take you, take you long, take you to understand, to get taste of key point of breathing with mindful care through the actual practice. I don't know how long it take you. To master this. But don't discourage, even though you can, you can completely handle your breath. It's not necessary to be proud of your practice of breathing, even though you can handle smoothly, completely. What should you do right now, right here? Under the presence of mindful care, like the mother's compression,

[28:52]

all you have to do is to start to move inside of the shell, that's all. Whatever it is. When the breathing in movement is dissect, you say, oh my breath is not so good. Because the introspective, bifurcating level of the practice is endless. Even though you continue to criticize, my breath is okay, no, no, no, not so good. But the important point is that, at any cost, the purpose of the practice for you is to come out from the shell, from the shells.

[30:20]

For this, you have to move, something should be done, right now, right here. Start to move, even a little bit. Okay? This is the business that the Upi group must do. Then, this is the way of practice with mindful care. At that time, you can leave the breath to its going in and out. Okay? You can clean your room completely, even though you ignore the presence of a master.

[31:27]

Okay? Hmm. It is the last day of session today. Hmm. Hmm. We have so far concentrated on practicing the breath in your actual zazen, in your actual practice. Hmm. Hmm. Hmm. I think, I hope you have understood the practice of breath is, what the practice of breath is.

[33:10]

On the other hand, you have noticed, I think, that how difficult, how difficult you handle the breath of your own in zazen. Hmm. Not only you, but those who are interested in practicing zazen have the same problem as you have. Anyway, everybody, this is a matter, this is a problem that everybody must be confronted with. Even Dogen, even Dogen Zenji, I think even Shakyamuni Buddha, I understand how difficult Shakyamuni Buddha experienced under the Bodhi Tree,

[34:35]

concentrating, concentrated, concentrating on zazen 25 years ago. Fortunately, we have nice fancy buildings, we have fancy clothes. But Shakyamuni Buddha, I understand so well how difficult, even the practice of breath was difficult for him. Hmm. The Dogen, I think even Dogen is, Dogen was confronted with the same difficulties as we have. If you read the Gakudo Yojinshu, you will find Gakudo Yojinshu in the book Zen for Daily Life, Daily Living.

[35:47]

Dogen says, It can be said that the delusions of ordinary people are deep-rooted. While pretending to escape from this world, they trap themselves into transmigrating endlessly. How difficult it is to break the bonds and crush the morals from the viewpoint of an outsider. To regulate the mind is most difficult. Isn't it difficult to undergo prolonged austerity and pure training? Harmonizing body training is also of greatest difficulty. If crushing bonds were of value,

[37:05]

many who endured with this training from olden days should have gained enlightenment, but only a few have. If austerity were of value, many who underwent it should have gained enlightenment, but only a few have. This stems from the extreme difficulty of harmonizing the mind. A clear head is not of primary importance, nor is literary understanding. Mind, will, and consciousness are not of primary importance, nor are thought, insight, and perception.

[38:13]

None of these are of use. When we enter, we enter into Buddhism simply by harmonizing our body and mind. I think from his remarks, we have understood how difficult the practice of breath was, even for him. I think not only Dogen, but also all of us know so well how difficult ascetic practice is.

[39:26]

Nevertheless, Dogen says that to regulate the mind is the most difficult. No matter what a human being may master, flying in the air, or being born in heaven, through the prolonged practice, prolonged hard practice, it might be possible to be born in heaven, to fly in the air. It might walk on the street with your hands, not with your legs. But, it's pretty difficult to master walking on the street with your hands.

[40:41]

It's pretty difficult for you to master the practice of flying in the air, the master of being born in heaven. Nevertheless, Dogen says that regulating the body is the greatest difficulty. If you want to enter the gate of Buddhism, he says, we have to practice regulating the body and mind to enter into Buddhism. The young generation in the United States loves so much staying in the deep, deep depths of the mountains,

[42:04]

eating natural food, without being disturbed by the modern mechanical way of life. Then, I hope all those who stay in the depths of the mountains, eating natural food, according to nature, will attain enlightenment, will attain a peaceful, peaceful goal. But, someone says, if you have time, how about going to the Zen center and to practice the Zen with students?

[43:07]

So, your curiosity compels you, well, to go to the Zen center and to practice. Okay, let's go, you know. But, if you go to the Zen center to practice Zazen with us, it's a noisy environment, many people, many cars, so your mind is completely upset. In the depths of the mountains, you realize from the bottom of your mind, my mind is completely peaceful. Peaceful, how wonderful, I attain enlightenment. So, let's test the state of my mind to see if I attain enlightenment or not.

[44:15]

Showing off, showing off in front of the Zen students. But, I'm sorry, everything is the opposite. Not only you, there is a very interesting story. There is a monk who was expected to be born in heaven by practicing hard, wrong hard practice. Or, he was expected to fly in the air. So, after prolonged hard practice, he did it. So, he flew, he flew in the air.

[45:17]

I dreamed flying in the air in my dream, very often, not now, before coming to the United States. Before coming to the United States, I always dreamed flying in the air in my dream. How wonderful, fantastic, you know, because you can sneak in everywhere. You can sneak in everywhere. I know sometimes, oh, I dreamed. I know it was a dream. I know in the domain of the dream, it was a dream. But, my feeling is very wonderful, you know.

[46:21]

I felt a sort of relief, you know. No obstacles, no obstacles. If I was, if I was the, you know, the, I, you know. If, I forgot the words. You know, anyway, Ryan, I sometimes, I dreamed, I dreamed of Ryan, a huge Ryan. Run, run after me. So, wow, that's dangerous. Running. But, I was very slow in movement. So, just before the Ryan was about to catch me, I flew, you know, I flew in the air.

[47:35]

Phew! Aha! It was, I was, looks like these monks, the monks, what I said to you, you know, flew in the air. Then, in the, during the flying in the air, I can, I can see, I can see the Ryan looking at me, you know. I felt, I felt so well, comfortable. This monk, he suddenly, suddenly saw a beautiful lady walking on the street, you know, and during the flying in the air, you know. That's a sudden event. He didn't expect it.

[48:36]

Many, many things what you didn't expect, you don't expect, you know, exist in front of you, you know. Moment after moment, then he came across this event. He thought, wow. The moment he said, wow. He flew! That's okay to practice hard for the purpose of being born in the heaven or for flying in the air. That's up to you. But you should remember, I would like to tell you that there are many sudden unexpected events.

[49:54]

Events are waiting for you. Come on here. So, that's why Dogen says how difficult, how difficult the controlling, controlling mind and body is most difficult. As mentioned so far, as Dogen then says, Sanzen is to practice. If you want to practice Buddhism, we have to at any cost practice Sanzen.

[51:05]

This is first important point. According to the great remarks mentioned by Shakyamuni Buddha, all sentient beings possess Buddha nature. We are living right in the middle of the world, surrounded by Buddha foot. But as mentioned so far, very often, you know, even though Shakyamuni Buddha or Dogen or many patriarchs mentioned our approval that we have, we have Buddha nature.

[52:10]

What we live, we live right in the middle of the world, surrounded by the Buddha foot. But actually, even in Sanzen, what do you find? What did you find? The presence of the Buddha foot within your mind? Most of us, they notice that we must be confronted with difficulties. Noticing that there are many problems coming from your mind, coming from the posture of your Sanzen.

[53:14]

Then, then we are trying to escape from the problems. End Sanzen. What you are facing is the reality of the practice of Sanzen. Then, on the other hand, on the contrary to your effort, you notice that there is some problems that evades.

[54:26]

All attempt at solution. Because we have a quite strong chain of karmic activity, karmic activity consciousness. Curved deeply into the bottom of our mind. And also, the contents, the component factors of this karmic activity consciousness,

[55:54]

is absolutely complex. I forgot a word. There is something which makes you confused. Complex, no.

[56:54]

What? No. What? Complicated, yeah, complicated. The component factor of the karmic activities of consciousness, is really absolutely complicated. As if it was to be understood something like a root.

[58:01]

But, going into the depth of the ground, there is really tangled root. Entangled root. Then most of people try to find a way of getting rid of or cutting off the entangled root of your mind. But, it is very difficult to cut off completely, to complete cutting off.

[59:18]

So, there is someone who spent all his life in attempt to cut off the entangled root of his karmic activity. Or, there is someone who spent their whole life in attempt to cut off a number of troubles

[60:26]

which happened at the surface of human life. But, it is also pretty difficult to completely cut off. At any cost, we have to have a fundamental enforcement of policy

[61:33]

what the karmic activity of consciousness is. In other words, as Shakyamuni Buddha or Dogen says or Patriarch says, we live absolutely right in the middle of the Buddhist world. The fact what you have found in your daily life is completely opposed to the principle of the truth mentioned by Buddha, Dogen or many Patriarchs.

[62:43]

If so, first of all, we have to know

[63:00]

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