I think I mentioned the way of disposition in the practice of Zazen Concerning the body, breath or mind I started a couple of months ago in time to have five sessions, five-day sessions At that time, I remember I mentioned how to dispose the body, breath

[01:19]

mind, particularly I mentioned the meaning of the disposition, not disposition, control I mentioned control, how to control, how to control the body, the breath or mind In Japanese, we call them Choshin. Choshin means controlling mind, controlling body I mentioned particularly the meaning of Cho at that time I couldn't find a good word appropriate to its translation into English

[02:29]

But at that time, I translated this Cho, the word Cho, into English as the control Control is, I don't know what does it mean, I don't know what it means, in English, control Control, control, control, control, control A certain conception of a man, the individual must try to control himself And sometimes push himself to do something hard, hard way, hard

[03:39]

But in Buddhism, first of all, we put the stress on the how to live as man, as the self, as the individual Then through the practice of the self, we try to find the higher level, higher level regarded as general conception So in Buddhism, the general conception of what is called man is the higher level, higher level in the higher spirit And then from this point, the Buddhist practice should be directed to how to deal with the self, individual

[05:06]

Whoever you are, whoever he is, without any particular conception regarded as general conception, general one Then to control is not to govern the individual, the way of living Even though you try to control yourself, strictly speaking, you cannot escape from the various aspects of your life In terms of natural state, natural state of your life, it's pretty difficult to escape

[06:12]

For instance, as soon as you were born in this world, you have some type, type of character, various delusions Buddhism says we have the 108 delusions Even though everybody has the 108 delusions, the type of 108 delusions Or the degree of, degree of the strength, strength of 100 delusions are completely different from individual And also it's very difficult to get rid of this, the 100 delusions, which has a particular type in your life

[07:30]

In the practice of zazen, to control the body, the breath, and mind It's not to govern those of them, those To control them is to help, to help the natural state of the body and the breath and mind What we can do, what we can do is to, just to help, just to help the function of the body, the function of the breath and mind, of mind

[08:52]

But we think we take it into our head that we can't control them As if scientists think that they can't control the nature Actually it is impossible to control, to conquer the nature So, in our practice we have to watch carefully the natural state of body, mind, breath And to help them, and to develop the natural state of body, breath, mind This is very important So at that time I said that to control means to practice finishing touch, finishing touch

[10:02]

I think it's pretty difficult to understand Anyway, to control is to help the natural state of your body, mind, breath Which means to be intimate, to be intimate with the function of your breath, body, mind No amount of government, governing something is made Just to be intimate with your breath, your body, your mind

[11:10]

But actually, as mentioned before, we have lots of delusions, lots of customs, lots of habits That's why we put strong stress on having proper posture And concentrating on the breath If you have the posture of your body at random

[12:12]

It's pretty difficult to be intimate with the natural state of your body Because your body has already a certain type of habit, customs But unfortunately we think that habit is good habit This is problem, this is trouble for us So when you look at the people who are walking on the street They are very different type of posture Each of the carving the back, hanging down the head, looking at something on the wall But they think that that posture is right

[13:19]

Because if they come to the Zen center to practice Zazen And give some instruction on how to sit, you should straighten your back They say that's very difficult for us, it's pretty difficult, I can't do it Then gradually they carve the back like this In a few minutes, I go, I come up to him and push the back Straighten your back, a little bit For a while you can't keep straight, but gradually carving the back I think as long as we have the 180 divisions About habit, about customs

[14:21]

So you have to watch carefully yourself In terms of natural state of life For this, we have to have proper posture in the practice of Zazen This is very important Not only the practice of Zazen All kind of practice Eating, or making rakusu Or walking inside of the building The gassho, the bow Are same way as the practice of Zazen The other day, someone mentioned to me Making rakusu

[15:22]

With chanting the Buddha's name in every stage Is sort of magic Sort of magic If you think so, you never understand the natural state of your life Making rakusu is not magic If you think so, unconsciously you are always expecting something from the result What you have made, what you have made rakusu The result is not important Of course you have to make good, make rakusu good In a better way It is important, but First important point is not result Not result Not expecting something from the result

[16:27]

What you have made rakusu Important point is To be completely intimate with Chanting the name of Buddha In every stage, that's all The other day I read the book I found very interesting the problem It is said You know, excuse me You know Japanese, you know the Japanese One of Japanese instrument Which is called koto I think this koto is made by the Peronia, the tree

[17:29]

The tree which is called Peronia This tree is very soft Japanese people love so much this tree Peronia, or Peronia Making the geta, making kansu drawing Or making the koto or instrument It is said You know the If you want to make the instrument koto By the tree of Peronia You should find Peronia which is Situated near the big bell In the temple Because in Zen temple

[18:30]

We are always hearing the big bell For morning and evening, every day Then Peronia You should find, you should make a choice of Peronia Which is by the big bell At Zen temple Because this Peronia is Always listening to the sound of bell Every day, day in and day out Then if you make If you make instrument koto By this Peronia The Peronia will make Very subtle the sound Very subtle sound, good sound And then one of American scholar

[19:34]

There is one of American scholar Who is interested in studying The trees and grass He found Even the grass, even the tree Have the feeling of The pleasure and suffering and sadness Or envy One day he cut one of branches of the tree The other tree Feel so much envy Or angry

[20:39]

With this, with him He is always researching Researching the tree, the feeling of The feeling of tree and grass Using the Using of special machine You know the There is machine Which the policeman Use it When they Find who is Who is criminal Who is criminal Who is crime Then when policeman Ask him What are you doing

[21:41]

Maybe the crime The crime terrorize sometimes So policeman need some machine Whether he terrorize or not Using the special machine Through the reaction Of the human skin The human skin Has very subtle reaction Concerning the human's mind The same is to be said To the tree and grass Or all sentient beings So from this point Polonium would make a subtle sound Because it grows

[22:43]

By near By the big bell Because he is, he was Listening to the sound Of the big bell I think it is true So from this point Polonium, grass, hands And all sentient beings have You know the Buddha nature The question is Not How polonium Listen to the sound of big bell How help polonium The question is

[23:47]

The important point is not Whether Whether it is good or bad To listen to the sound of bell I think important point is Particularly for polonium Here He has to He has to grow up At a certain place Allotted to him And listen to the sound of bell That's all He didn't realize He didn't realize that whether

[24:49]

Realize whether it is good or bad To listen to the sound of bell So our practice is Same as to be said to our practice The In every stage we chant the name of Buddha And make vakusu Now all you have to do is Just to chant the name Because good chance Is given In front of you right now All you have to do is just to chant The name of Buddha

[25:51]

Then I said You become Completely intimate with Natural state of present life If you grow Near the big bell All circumstances Is given to you From this point All you have to do is To listen to the sound of bell To chant the name of Buddha The important point is not to Whether your vakusu is good or not Of course you have to Make every effort to make good To make it good Make it better Very important point is not

[26:57]

To make vakusu Much better Important point is To become completely intimate With yourself Who is chanting the name of Buddha Or make good sound Like a baloney When you put on your body Nobody knows When put on your Listen to the sound of bell Even the baloney himself Doesn't know How to listen Or when, where Listen to the sound of bell He has kept Growing himself Becoming

[28:02]

Intimate with himself With his present life Moment after moment So The In Japan The preacher, priest Priest who is giving The preach Always says It is alright to sleep During the preaching My preaching, that's alright Buddha's teaching Penetrate Buddha's teaching Comes into

[29:08]

Your body through The hole on your skin What do you call it? Pores Through the pores of your skin So if you want to sleep Please sleep But don't leave Don't leave here So Please accept my preaching Regarded as Song of children Children's song Of which It helps children to sleep I think in a sense it is true Buddha's teaching

[30:11]

Comes into your body and mind Through the pores Like polonium Like trees We cannot see What kind of feeling the grass has Or a tree has Unless scientists Scientists show A certain experiment But actually whether Regardless of the idea Whether the grass or sentient being Has some feeling 2500 years ago Buddha says Already Buddha said All sentient being has Buddha nature Hmm

[31:17]

In the world of Buddha nature The question is Not whether You become Buddha's teaching helps you or not Yes Or Buddhist preaching or lecture Helps you or not When you listen to The lecture You set the practice You must become Completely intimate with yourself With Input of the body Like polonium Like grass

[32:24]

Or all sentient beings This practice is very important Pranam Namo Buddhah Buddhah Namo Namo

[32:38]

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