self in the right direction in the domain of one step a single step right now right here you have to stand up you know upright and let your feet take one step ahead with peacefulness with calmness this is first main purpose of practice this is urgent business what you have deal with not chasing after the idea of happiness or enlightenment but most people misunderstand what the main purpose of practice why do you come to come to the Zen center you want to

[01:00]

practice Zen Buddhism but most of people are most people come here come here for making complain for seeking to complain I don't like a such a regulation always you most of people come to Zen center for criticize for seeking to criticize criticism well this is completely misunderstood I even though whatever kind of difficult trouble you are confronted with don't cut off your nose to spine your face ok first all you have to do is to correct to

[02:07]

adjust to regulate right now right here the state of your mind state of breath state of your hand in the practice of Zazen in the practice of walking in the practice of studying in the practice of taking bath in the practice of swimming on the ocean in the ocean at that time it identifies itself with attainment of happiness enlightenment the complete essence of no the essence of completeness or

[03:08]

the settling on the self with calmness so sometimes I think sometimes I don't understand why you complain in the Zen center of course there are lots of of course I notice because I notice there are a lot of things which we have to correct that's why we need some regulation some rules we do come to the morning Zazen

[04:22]

just once or once a day but you say I don't like would you come to the help would you come to come to help the kitchen work I don't like today you if you think so I think you misunderstand what the main purpose of practice is why do you come here for the seeking to complain for the seeking of seeking the criticisis if you find some complain coming up from the bottom of your mind the first of all how about the correcting your past the state of your

[05:26]

mind or body before you show your the stubbornness of your ego stubbornness of your feeling but most of people is liable to show stubbornness of ego what you have had and then what carefully what's the mistake what's the what's the complain what's the lack of regulation what's the lack of custom or habits what you have accumulated if you want to be in Zen Center the first of all you have to correct adjust

[06:29]

regulate your state of your life first and then watch over yourself carefully watch over the whole being of Zen Center the whole being other students lives but this is very important if you show first the stubbornness of ego if you show first the complain the feeling of complain you can never you can never practice you you can never find yourself who enjoys becoming true to itself then this is the meaning of the practice of breath not only the practice of

[07:43]

breath but the practice of your life practice of all things whatever you do in your life just regulate first state of your custom habits it doesn't mean you it is alright to be neglectful your of you of the presence of the karma the stubbornness ego the practice main practice doesn't point out the idea of the enlightenment the practice the practice try to point out actual phases of your life of your

[08:49]

trouble in your breathing ok correct but correct your breathing correct your body first if you want to attain enlightenment if you want to feel peace if you want to feel a surge of reliance at the reality of the present moment after moment this is urgent business what you have to deal with don't you think so? then in the monastery don't make a noise when you eat the pickle don't make a noise in walking the tendon seemingly it's nonsense it's ridiculous for you but it is very important

[09:51]

it is very important when you stand up and when you are about to practice kenhen about standing upright shashu straight with calm that's important that's this is very important question is very simple then all of you ask what the enlightenment is what the practice is please give me the jewels which will give a suggestion what enlightenment is how about doing kashyap right now? cry for it, say yes, baba with calm that's very simple this is the meaning of kashyap to practice breath in the mind state with

[11:10]

or with scrupulous attention the scrupulous attention penetrates every inch of your body and mind not only body and mind your own question the internal organs among those the practice of breathing is very very important the most important which you have to take into account then iki wa hana yori kasuka ni tsuzu do you understand? what's the practice of breath? of course it will take time it will take time

[12:12]

because it depends on it depends on individual style of customs habit which you have which he has accumulated don't cut off your nose to your face thank you lokum bhuja shekha namo

[13:35]

lokum bhuja shekha namo lokum bhuja shekha namo tuk [...] shekha namo thank you one of Dogen's works

[14:42]

chiji shingi ehe chiji shingi which means the rules of ehe zen monastery consists of several chapters among those we found a chapter which is a devotee explain explaining the way of practice the way of practice in zen monastery

[15:53]

it is called bendo ho from the morning to night Dogen explain how to behave how to do in the morning zazen in the morning service in the practice of hitting bell something like that we call it bendo ho ho is the way bendo is the practice simply speaking in this chapter bendo ho you will

[17:04]

release the very clear explanation of the practice of breath breathing breathing concretely more than the statements in kanzo zengi or zazengi or in shogo genzo the Dogen says leave leave the breath to going

[18:05]

to its going in and out leave the breath to its going in and out neither a puffing and punting nor making noise in breathing neither long nor short neither loose nor tense leave the breath leave the breath to its going in or out this is so it means let's let's leave everything to

[19:07]

breath itself without strong or weak neither weak or strong he says first let's leave everything to let's leave the breath to its going in and out from your nose to the bottom of the belly if so why why does Dogen says the detailed explanation explanation neither puffing and punting nor making noise in breathing if you for instance

[20:08]

i think according to the western customs a boss of a company they ask you to deal with some task a task would you take would you handle this task if so you have to take the responsibility for this task we think there is no room to insert the boss any complaint any complaint made by boss even a boss then you handle a task

[21:09]

allotted to you do you think it is it is alright to do to act to do something to do this to handle this task at random or at your will without without any care i don't think so i think during the handling the task i think you are always paying attention the presence of your boss i have a boss he is very strict

[22:14]

you know oh i have to be careful to handle this task anyway so then master says would you clean your room you said you think ok it is very simple to handle cleaning your room cleaning your room it is enough but i think in your mind well is this ok this i think you wonder you wonder whether [...] the cleaning the room is good enough or not because

[23:16]

maybe the master may come to my room and look at me it is not good enough so unconsciously or consciously your mind is always paying attention to the presence of zen master, your friend your opponent or boss big boss or small boss even in zazen your head your head is always paying attention to your zazen good zazen, what good zazen what bad zazen you breathe, you breathe in you breathe quiet, oh this is very good but next moment you catch the sound of your heart

[24:17]

wow this sound beating my heart is not normal a little bit, beating fast you always, your mind is always paying attention to all direction your boss good zazen, good breath bad breath what bad I think it is impossible, really impossible really impossible that you can act you can act at the back and core of your will no the dog says

[25:19]

leave the breath it is going in and out oh, that's fine so zen master says you ask the zen master I don't understand clearly how to breathe would you explain the way of breathing the zen master says take a breath, take a breath as natural as you can as natural as possible, I can do that I can take a breath that's very simple natural, oh natural ok but do you know what's the word natural means you don't know that

[26:19]

can you do you think that you can completely leave the breath to breath itself naturally anyway naturally you ask the poorest usually I think in the young generation of America love so much natural way of life natural food I love it but the question is what natural means the dog says leave the breath to its going in and out it seems that all you have to do would be to take a breath naturally

[27:25]

as natural as you can but this this meaning has this is very important point which you have to take into account what do you mean by leave the breath to its going in and out in other words rely upon rely upon its going in and out what do you mean to rely upon I think to rely upon or to leave something to to refers to

[28:30]

substantiality or fullness or mindfulness or in Japanese we can make a vocabulary using the letters to leave something to honing honing means to maintain to preserve to perceive

[29:37]

no no anyway to maintain to keep preserve to preserve to maintain ning is to be full to be full to be substantial to be mindful of this is honing, the meaning of honing so at least from this point to leave the breath to its going on means it is to be understood as

[30:38]

to handle your breath to handle the breath with mindfulness with substantiality substantial attention mindful care it is as if a mother bird now make every possible effort to keep your room that's ok then master says your room is not good enough clean, to be clean

[31:42]

you say that's all you can't say, you can't take an answer if you cannot practice in that way, you say why I make an effort to clean but why or someone says, would you help would you help the kitchen no, I don't want something like that because your practice is not enough good enough your practice is not comparable with comparable to the brute acting inside of the shell

[32:51]

if you effort to take care of anything like a brute like a baby bird like they would be a baby bird you can't accept you can't accept any suggestion saying yes and then after that you can't watch what's wrong with calm with calm otherwise you always first show your ego why I can't clean my room I can't do anything anymore more than that so in order to take away

[33:55]

the stubbornness of ego what you have you should remember that what's the practice we have to practice in that way this is the best way don't expect the beautiful scene the outside of the shell outdoor of the shell before you coming out the same beautiful thing outdoors is is should be left should be left to to the scene itself

[34:57]

outdoors all you have to do is to take care of scene inside of the shell then then take one step moment and moment it is natural it goes without saying that you can't come out I bet you I bet you you can attain enlightenment but if you ignore this practice you can never attain enlightenment even though you practice of long years in your whole life you can do this is to rely upon something

[36:02]

to handle your task with mindful care I think it is laborious task of course, whatever you do we need patience perseverance neither that Dogen says neither lose nor tense lose mean refers to be lax the to leave the breath to its core going in and out

[37:04]

doesn't mean that you you you act you act at the beck and call of your instinct that the breath acts at the beck and call of your of your of its instinct that's why Dogen says neither lose nor nor tense don't breathe with tense if I say breathe

[38:07]

breathe carefully breathe carefully and quietly you try to make every possible effort to breathe in whatever situation it may be you try you try but sometimes it's possible it's impossible for instance, if you have some trouble with heart with the rigid rigid muscle I forgot the word tense no no no

[39:12]

thank you for your effort thank you for your effort tense if you find some trouble with any part of your muscle any part of your internal organ it's impossible to take breath slow or quiet in terms of a certain idea which is called slow or quick you can't at that time all you have to do is just to just to what? you know just to tune in dial to your situation present situation of your breath no no

[40:20]

you because you want to listen the sound of the breath present situation of breath not ideal situation of the breath but usually most of us try to hard try to listen to the ideal sound of the breath hard with tense if I say please carefully please careful please breathe carefully please breathe with mindful tense care you say ok whatever situation your breath may be you try hard that it is actually nonsense but you always

[41:23]

tune in different dials what you are expecting or the physical physically speaking many men many style of heart big or small seemingly the physically speaking your heart men's heart is mostly same but strictly speaking many men's many different type of heart so you have to breathe

[42:24]

you have to breathe with your own heart not general type which is called internal organs as heart with certain size of heart don't do that ok you have to breathe with your heart with the size of your own heart small or big then you have to tune in the size of your heart first then watch carefully what the breath is going on then you can listen over the radio it is called certain size of heart

[43:26]

katagiri heart then practice always going on smoothly so from this point you have to first care to handle your own heart not tune a heart according to a certain idea general idea your own heart then practice of breath should tune in your own heart so even though I say neither loose nor tense

[44:27]

nevertheless you don't understand what can I do what shall I do I don't know either you have to get taste of what the practice of breath neither loose nor tense through the actual practice that's why you have to correct, adjust, regulate your custom, your habit with your body, with your mind with your nerve, with your brain with your internal organs tuning in your own radio, dial your own radio not general idea of radio this is practice this is practice ah then

[45:30]

ah I will tell you again according to Dogen's way of practice Dogen says menmitsu no kafu menmitsu no kafu you have heard this technical term from the Tatsugami Roshi menmitsu no kafu you say oh I know, I know menmitsu no kafu details the practice with detailed attention menmitsu no kafu now the practice is not only zazen the detailed attention must be omnipresent

[46:31]

expanded into your daily life don't expect ideal conception according to general idea this is art type of zazen art type of taking breathing taking breathing you have to watch carefully practice in every movement from your own size of from your own size of radio heart when you handle your radio you can tune in dial of your own radio

[47:34]

completely not half way most of people try to handle tuning in dial of your radio half way it make you trouble through and through if you can do completely it's not your own radio this radio create big sound big sound in order to listen in order to make all human all sentient beings listen to ok this is at that time

[48:40]

you can listen the sound of the radio which is called universe you can attain you can come out from your own shell you can understand what's the existence what's what is the existence of mother you can understand what mother's compression is you can understand what buddha's compression is for this your effort should be directed to your practice every movement this is

[49:43]

practice of kahu ok

[49:48]

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@Score_JJ