Then all you have to do is to take good care of your head. See? This is true. Now while you are discussing, what you do is harder. It means you don't know exactly. The quality of your head is the quality of the rock is what you do is harder or softer. If the rabbit had known completely the capability of his own, I think he would have continued to run

[01:08]

without ceasing from the bottom of the hill to the top. On the contrary to the rabbit, the turtle completely knows, you know, his own capabilities. Then he walked. He continued to walk in slow motion, in slow movement. Then the question is not to the matter of discussion. Slow motion, slow movement, or faster, faster movement is good or bad. All they have to do is to reveal their own,

[02:17]

to show their own capabilities. By realization of their own capability, that's all. But why does rabbit sleep, take a rest? Because rabbit himself has some custom or habit created by his brain, created by his certain environment, and education, and so on. And also, in addition to

[03:27]

his own habit or customs, a trouble is that there are something which disturbs rabbit or turtle, such as run-rod, bump-rod, or sometimes fallen trees cross the rod. We have to jump over fallen trees or bump-rod, like this, like this. Because rod itself has some custom or habit, his own, which has created, which has been created

[04:31]

under a certain situation, climate, heavy rains, heavy snows, lots of cars, cars make rod bump-rod. So bump-rod or rabbit-rod itself is not something wrong. So, the important point is that we have to realize, we should remember that such a custom or habit makes you create a certain hypothetical idea, such as, oh, I am faster than a turtle. I am sinful.

[05:38]

I am sinful. I am, I have various forms of karma. The karma itself doesn't have anything wrong. Karma is karma. However, however, how long you try to cut off the chain, the chain, stubborn chain of karma, you can't. The important point is that you comprehend deeply, you realize deeply what karma is, what the quality of the rabbit is, what the quality of the rock is, what the quality of your head is, harder or soft, hard or soft, created by the custom or habit.

[06:43]

Then, first of all, the purpose of practice is to correct the custom or habit by correcting, adjusting, regulating the custom and habit. It makes, it leads you to comprehend what you are, what the quality of your head is, hard or soft. If you don't know, if you miss this practice, at last, I'm sorry for you, that you have to hit your forehead against rock and make some,

[07:48]

something, you know, what would you call this? This is troubling. If you don't know the quality of your head, hard or soft, if you don't know the quality of the rock, it's hard or soft. Regretting of, regretting of custom or habit, correcting, regretting of the, correcting the habits or customs, at last, you have to be, you have to be confronted with some deep troubles by hitting your forehead against rock. It can be helped. It can be helped. Nobody helps you.

[08:49]

If you don't want to hit your head against rock, you have to know what your head is, hard or soft. The quality of hard or soft is not the matter of cutting or clinging to, or discriminating the good or bad. Because, even rock, there are many varieties of rock in this world. So, as Dogen Zen says, iki wa hana yori tsuzu. So, first of all, you should remember that breath is going,

[09:55]

passing from one, from nose to bottom of the belly. Smoothly, without being disturbed by. If you realize some problem, you should watch what the problem, what, what is something which make me problem. Correcting your habits or customs. If you realize some problem, sometimes your breath, your breath stops. Feeling there is some ridge, you know, the hardness, what would you call, you know,

[10:58]

tight, tightness. If you have some, if you stick to, if you stick to a certain idea, the certain idea says, the breath is sailing smoothly from one place to another, without being disturbed by anything. So, it makes you trouble, creates trouble. So, even though you have some problem, such as tightness, rigidness, you try too hard and hard, it makes you worse and worse. You have to comprehend the situation, what happens moment after moment.

[12:02]

Because every breath, you should remember that your breath consists of a certain type of habit or customs, which you have created, accumulated. Then, if you find some trouble, what carry, what make you, what compel you to trouble, to get yourself into nasty mess. Then, if you stop, if your breath stops, if you feel tightness, relax, OK? Relax, leave your breath to take into its natural course just for a while.

[13:03]

Leave it alone. Then, if your breath is restored, let's try to practice, you know, regulating breath again. This is our practice, OK? Even though the Dogon Zen says the human being, all sentient beings possesses Buddha nature, there is no particular ideas, which is called, what is called human being possesses Buddha nature, which is called Buddha nature. There is no particular place where the idea of Buddha nature is resting. The Buddha nature or

[14:08]

the meaning of word to reach or to pass, to pass or to go is to be open or to sail smoothly, to communicate with all directions. It looks like a circle with no circumference, absolutely independent, self-free. This is breath. This is practice of breath. OK. Sorry. Ten minutes over.

[15:08]

OK. Thank you. Thank you.

[16:58]

The Zazengi of Shobo Genzo was written by Dogon in 1243. This chapter is devote of explanation of the Zazengi, the practice of Zazengi. This is very short work. On the other hand, there is a work known well by

[18:14]

all people who are interested in Zazengi, which is called Fukan Zazengi. The Fukan Zazengi was written in 1227, right after his return from China according to someone's requirement. So,

[19:15]

at any cost, Dogon wrote the original draft of Zazengi, Fukan Zazengi, at least in 1227. After that, after then, from then on, it is said that Dogon was concentrated on revising, revising the original draft of Fukan Zazengi again and again,

[20:17]

changing some paragraph, inserting some new phrase or paragraph, and so on. The Zazengi of Shobo Genzo was written about 16 years later when the Fukan Zazengi was written in 1227. Yesterday, I mentioned the practice of breath

[21:23]

according to the statement which occurs in the Zazengi of Shobo Genzo. Breath should go in and out through your nose. And also, I explained the meaning of each character's iki, or breath,

[22:24]

tsuzu, or to pass, to go in and out, to pass one place to another. I hope you have understood what the practice of breath is like. I hope so. Actually, you don't know exactly you know, the actual practice of breath in your Zazengi. I think you don't understand exactly but that's okay anyway. Judging from the Dogen's

[23:31]

explanation of the breath, I hope you have understood even dimly or faintly what the practice of breath is like. from this point, the originally the quality of the breath is something which is going in and out smoothly without staying at a certain place even for a moment without being disturbed by anything. This is

[24:36]

the practice of breath. Then, the breath is to breathe not hard and quick but to breathe moderately. In other words, to breathe in the state of fear neither the nature of good nor of bad nor of neutral. There is no amount of criticism. There is no amount of discussion

[25:37]

whether your breath is good or bad. This is all that the quality of the function of the breath in quality possesses in underlying essence. This is the it is practice. It is our practice to comprehend clearly clearly this point this point through your actual practice. That's why Dogen says that the breath should flow through the nose. The infuence of Zen Dogen Dogen, it says

[26:38]

Bi means nose Soku is breath So, Bisoku means the breathing breathing through the nose. The Bisoku, Kasukani is literally literally the faint or dim indistinct Atsuzu, Beshitsuzu is the same meaning as I mentioned yesterday anyway. The important point that what Dogen

[27:41]

which Dogen used the word Kasukani the faint or dim or instinct indistinct But Kasukani has another meaning It is to be minute minute to find, to be find to minute, to be minute whatever you do

[28:41]

I mean at least in Japanese that the minute is minute is to go to go Could I say to go to a certain place to go to a certain place

[29:49]

without being attracted by people in other words to go to a certain place secretly in other words to go to without any note in other words to be minute is to go quietly anyway quietly So what do you mean by to breathe to breathe to breathe

[30:54]

in the state of in the state in the minute state It means that you must breathe quietly quietly smoothly without making noise by breathing quick and hard like this it is not you breathe as long as it is called the practice of breath you experience

[31:58]

you shouldn't make noise in taking breath going into small details going into small details in other words with scrupulous attention this is the meaning of the word the kaska kaskani kaskani in the state in the minute state of your mind with

[33:09]

scrupulous attention without being without so as so as not to distract your mind by something this is the meaning of the word kaska Dogen adds one more word, kaska in the Kanzu Zengi iki wa kaskani hanayori tsuzu beshi anyway iki is breath, kaskani in the minute state with scrupulous attention

[34:11]

tsuzu beshi to sail smoothly to go smoothly in and out so in the zen whatever in whatever situation you may plunge into you plunge the urgent business what you have to deal with is to orient yourself in right direction

[35:16]

to orient your breath the state of your breath in the right direction which is called in the state of minute which is called with scrupulous attention in other words your mind communicates with the all direction whenever your breath works, breath is taken in its whole process your mind shouldn't be

[36:23]

separated from the function of your mind the function of your breath the mind should keep close to the function of the breath in its whole process with scrupulous attention at that time it is called your breath enjoys becoming true to itself in other words the function of the breath is in the state of truth try to check in the world of truth in the terms of how to say

[37:26]

the origin of the world in English what is it called? etymology, yes in terms of etymology of the word you will find very interesting the original meaning to check up the world of truth what do you think the origin, the meaning of the origin of the true is the dictionary says the true is all true is all with a sense of faithful trustworthy

[38:39]

truthful truthful hearted this is very interesting original meaning of the word true is all with a sense of faithful, trustworthy and truthful hearted this is the meaning of true even in Japanese you will realize the same meaning as the word true the etymology of the word true at least your mind is your mind enjoys becoming true to itself

[39:43]

the function of your mind ought to connect, communicate with all directions anyway in other words the function of the function of your mind in quality must be omnipresent all over the world not only with your body so when the when the function of the truth and the breath enjoys becoming true to itself the breath is

[40:44]

omnipresent all over penetrating every inch of your body and mind without being disturbed disturbed by anything if so I think actually indeed the practice of your breath varies in terms of a certain type of your life so you find you realize, you notice lots of troubles

[41:47]

then how should I take a breath as mentioned yesterday each of us have variety of the custom or habit even the trouble is very different depends on the individual in order to solve your trouble there is nothing but nothing to do for you by watching carefully over actual practice of your breath or hand or head or eyes through your actual practice that's all even though I continue to explain

[42:52]

how to practice the breath with your brain I hope you understand how to practice the breath but actually you notice lots of trouble if you understand what's the practice of the breath is originally even with your brain even with your intellectual sense you should believe this point first then all the urgent business what you have to deal with is to plunge into plunge yourself to orient yourself in right direction

[43:54]

for instance if you want to feel comfortable when you sit on the chair in usual daily life how do you sit on your chair you sit with stiff like this I don't think so you know if you feel some tightness in your muscle in your spirit in your mind I think you try to make every possible effort to let it go and try to feel

[44:58]

a surge of release through the practice of sitting on the chair then you correct your mind if you find some tightness on the chair you try to make every possible effort to correct your muscle your situation what's wrong searching what's wrong because you know already you have known already what kind of feeling you acquired through the practice of sitting through the practice of sitting on the chair with your

[45:59]

intellectual sense anyway then through the actual practice of sitting on the chair you try to get tased actually of this comfortable feeling through sitting on the chair correcting your posture adjusting giving some massage making your muscle soft in every possible way if you find some tightness on your muscle and then sit on your chair so through this point from this point you should remember what is important point

[47:00]

you have to do right now right here it is important point that you orient yourself in right direction anyway you know for instance if you if I want to tell you something I have to first of all orient myself in right direction facing to you facing you like this if I face if I face to the wall and speak something what do you feel? I don't feel comfortable even though I gave a good lecture to you I don't feel comfortable

[48:01]

so if I want to if I want to feel comfortable in the state of, in the situation of giving the lecture in front of you I have to sit first here and I feel comfortable through actual practice of sitting, you know then face to you, face you it means I have to orient myself in right direction anyway see I have to put myself in right direction wherever I am wherever I am whatever kind of criticism you give me, you try to give me I have to settle on

[49:06]

settle on lecture itself which enjoys becoming true to lecture itself I have to settle on myself who enjoys becoming true to myself it means I have to orient it means to orient myself in right direction for instance, if you want to swim on the ocean, you know you have to jump first nobody jump into the floor when you want to swim do you think when you jump into the floor when you want to swim it is right direction

[50:06]

do you think you orient yourself in right direction I don't think so if you want to swim this ocean you have to first face ocean then correct your posture and making your mind calm without hesitating then start are you ready? Jump! see? then right after jumping into the water your mind, your hands your legs start to move connecting with all directions connecting with the function of ocean function of your whole body at that time, each function

[51:12]

of your hands, your legs works smoothly completely, absolutely independent at that time it is called you can swim you can swim so, this is practice the purpose of practice is I mentioned yesterday to correct, to adjust, to originate the old style custom or habit which you have accumulated consciously or unconsciously it means to orient yourself in right direction

[52:13]

this is main purpose of practice but most of people are misunderstood what the main purpose of practice is main purpose of Zazen is the main purpose of Zazen is to get rid of diligence, to attain enlightenment to cut off the stubbornness of ego or be calmer release calmer release enlightenment even though you are stirred up crowd of people release enlightenment you can't catch it you can't find it because calmer

[53:16]

calmer or stubbornness of ego is not something apart from your the actual function of your breath or the movement of your hand of your hip coming from your customs and habits which you have accumulated can you separate? but most of people try to get some particular things which is called enlightenment or delusion or cutting off calmer

[54:18]

or being neglectful of actual state actual state of your life state of your mind, your body your hand, your breath now calmer is something shown in the form of some trouble which you have experienced in practice when you try to practice improper way of breathing breathing the urgent business

[55:25]

what is urgent business which you have to deal with to cut off the calmer if you think if you have a certain type of calmer I want you to show I want you to show right now in front of me here it is you can't show when you ask the Zen master what is mind when you ask the Zen master what is Buddha what is calm what is delusion I think he always

[56:26]

point out the present of yourself twisting your nose what is Buddha? you what is delusion? you what is calmer? you delusion maybe you say I can't I can't completely cut off the calmer through the hard practice of long years then you say

[57:33]

I have nothing to show what calmer is in front of the Zen master the calmer has gone already I think the Zen master twisting your nose comes here so so calmer or enlightenment or Buddha all are revealed vividly or actually

[58:33]

in the form of in the form of some trouble or troubles or pain or enjoyment or enjoy or please or religious security or but if you while you are seek for a certain idea of which is called calmer which is called enlightenment which is called Buddha your

[59:34]

your practice is like floating is fluttering in the air not on earth why do you why do you have trouble in the practice of breath trouble doesn't exist within the world within the domain of the idea hypothetical idea which is called delusion or delusion or calmer the troubles in the practice of breath

[60:39]

you experience is at the reality of the present right here and right now if so all you have to do first is to collect, to adjust the state of your body the state of your mind in order to orient yourself in the right direction which is called enlightenment which is called the direction of the enlightenment direction of peacefulness or harmony something like that the world which

[61:47]

you orient yourself in the right direction identifies itself with the settling on the self who enjoys becoming true to itself it is called experience attainment attainment of enlightenment attainment of peacefulness as mentioned very often as example when you want to cross the river from the from this shore to the others the main purpose of practice

[62:48]

is what? seeking forth, seeking the the other shore as idea which is called happiness or peacefulness or enlightenment over there, I want to get enlightenment without correcting your attitude without regulating your situation of your body or mind it's impossible if you want to get the happiness or enlightenment even as idea

[63:28]

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