This blog presents Kando Inoue roshi's activities, mainly his dharma talks of shobogenzo in English. Kando is the top advocate of shobogenzo by Zen Master Dogen.


“Sweet ripen melon,” sweet ripen melon, what is it? Is it all right with water melon? “It means to replace by bitter gourd,” There is the foot note below. Even though we are formed excellent, we don’t know it and live in pain dealing with absurdly, which is the meaning of this word. You take the trouble to replace sweet ripen melon by bitter gourd. It is because you don’t know the true things. If you know the things, you don’t do such a foolish deed. You will eat what is sweet as it is sweet. 
     Then how you change sweet melon by bitter one, you should observe examples in daily life. You were suddenly slapped on the cheek. Just only for that, “What you have done!” you instantly change it like that. This becomes a problem. Actually, it is only this, Pan! (hit his cheek), though, “What! You are!” You instantly change it like that. When a person gets old, he comes to be forgetful and repeats the same word again and again, then the person who heard that replies “Quiet! I know hearing just once.” Which is all this sort of thing. You have changed. Look carefully. At that time, exactly the thing as it is was spoken, there is nothing else but it. “Talking again” or “the same thing” etc., such a thing is not at all. 
     Do you know, all of you? That is the story manipulated in the head. To the real ears, there is no word because a sound is vibration of air. When the vibration of air touches the eardrum, the vibration is merely transmitted. A sound works as such. As you have studied it, you may probably know it. That is why when the vibration stopped, the sound can be heard nowhere. It is always like that.
     However, because human beings have learned language, they change the vibration into words instead of hearing the vibrating sounds. They think that they hear sounds. They say a crow caws, caw, caw, but you should ask a crow, it doesn’t caw, caw, caw. A cat goes meow, meow, it doesn’t go like meow, meow. They are imitative sounds produced by human. We made fixed ideas and they decided such like, in case of cat, they go like meow, meow, a dog barks bow-wow. Then, being asked what is the bark of dog? They answer bow-wow. We think it is the real dog’s barking sound. Listen to it. Listen the real one, it is different. In case of real one, the sound comes out when it vibrates. In the other time it does not sound at all, the real thing.
     That is the same. (There was a sound) But as this (the head) is excellent, you catch it instantly, and say “It sounded such a moment ago,” “It sounds so again.” It is not that you hear. It is the story in the head. This sort of sound is said to change sweet melon by bitter gourd. Even though it is over with it without any problems, it is over just as it is at that time, you live in the way that it will be a matter. I think it is not necessary to write with difficult words like that, but Dogen Zenji is so exceeding that he uses this kind of words. Do we feel as if it is driving us crazy? It can’t be. 
     “This is bitter to the skin, flesh, bones, and marrow.” Once having become such, you suffer as if you are incapable of keeping still. You only misunderstood yourself, but you suffer with every part of your body, In awful case, you will destroy yourself. Such kind of people are increasing in reality. One makes oneself suffer and corner. Whether there seems to be the mind or not, whether you have a religious mind or not, you suffer like that when you suffer. It is thoroughly bitter. “This is one of the divine practices and enlightenment.” As for suffering, for example, when feeling pain exhaustively, there is no room to think the other thing. When just being in pain, we are relieved. Being ill or having operations, those who experienced various things like that, know well. So, is poverty. If we become so poor that we have nothing to throw away, we will be relieved. Using a world phrase, it is said that a cornered rat will bite the cat. A cornered rat bites the cat. It is opposite. Generally, a cat catches a rat, there comes out what is beyond common sense, the power arises. While we feel that we want become amply, we will suffer, but we become poor bottomless, then we have nothing to lose. That is fine. There is such a world. We are relived when coming to be poor bottomless. Being so, we are cornered, when cornered, we go into personal bankruptcy. There is that sort of system in the society. You throw away everything, the personal bankruptcy is to throw away all you have. That is so. Then you are not ill-treated any more like a debt hell. However, you cannot borrow money even if you go to a bank, as your name is on a blacklist. However, you can live on this your body alone. There is such a system. “one of the divine practices and enlightenment” There is such an interesting world.   
     "It is the divine practice which springs out from the calyxes and springs out from the roots." Being bound, connected, inconvenient, there is not such a thing, it is said.  What inconveniences  human beings is entirely one’s way of thinking. Your own way of thinking makes you be discomforted. It binds you. Being tied, unable to cut off, difficult to break off easily, all are such. In reality, there is not such a thing. We live perfectly separated from such things. If you think it is a lie, you simply look at this painting of the Buddha entering nirvana hanged here like this. Then you see the heater, and the wall, while you see them, to say that how you become, you receive the things one by one so that you are completely separated from what you saw before, and you can see what you are facing now. You are formed like that. What you saw before obstructs and you cannot see a thing next, which does not happen at all. But here (in the head), a glimpse of thought “Oh that is,” such kind of thing arises, you cannot see, even though you should see. 
     In case of listening to people, it is the same. You wander “What is he saying?” You try to understand the content of what you hear, and hear doing various things to understand, you cannot hear. If you truly hear the talk, you should be without condition. You don’t need to grope for what the other says. You just stay on being it heard and you can understand what is talked. I am positive that it is so. Because all of you think that you cannot understand on that way and you hear racking your brain what he is saying, you cannot catch up with what the other is talking. You take what is said here (a certain point) as an issue and keep it ever since, I proceed to talk at a good space, you call it in question what you took it up there. When finished talking, and asked how it was, you don’t know what I talked. The context of the talk is disconnected. It is always the same on daily conversation. As I am making such an effort to speak, you stay silent as you are, you are formed that all are audible to ears. If you put your thoughts and thinking, or various things to it, it will become topsy-turvily. It is different from what the other is saying. You change it to the way of receiving in your way, or the way of understanding in your way, it is to change sweet fruit by bitter fruit which is mentioned a little while ago. In such way, people suffer, being bound by their own thoughts. We can be more unrestricted. 
     They say “Do not pass in front of others,” it is OK to pass through turning away. You say that it is common sense when crossing in front of people or we should not cross in front of others, it is not so. You are bound by common sense. In case of a child why you let him go across bustling with smile. When an adult goes across, it won’t be that easy. There are sweets and a child comes to eat a bit, you let him have his own way. When a grown-up does, you say that how he has been brought up, or you want to see the face of parents who raised him, you say that much. It is interesting. 
     All these people have seated like this, it probably come to be a question where we sit. When we are invited on other occasion like wedding party, there are tables and if we can sit where we like, it becomes awful if we sit an unproper seat. Actually, there is no rule. Someone has the rule and the rule made in his head makes us restricted. Once you are free from such kind of thing, you will have a fun. It is the divine power that human beings have. Everyone has it. It is not a special thing. Nowadays it will be a question if you give medical treatment without the qualification of doctor. Old times the medicine did not developed, if anything happened to a child, parents did their utmost to save the child. Even if the life of the child was lost. There are various matters. 
     Nowadays, a lot of rules have been established, by which we are restricted, even in various facilities. I have heard that it is serious in nursing care facilities. When a user asks a staff to buy some food that she wants to eat, it is impossible. The staff could do it. She could go to buy it. But she says “I could do it, but there is a rule. If I did it and went back to report to the office, I would be scalded why I did it. So, I cannot do.” It becomes inconvenient world. They cannot do cleaning of a room. When a user asks that as the room is dirty, please clean it, the staff answers that it is not contracted. While the staff is staying for one hour, the user can receive whatever she wants as she pays wage. But the staff doesn’t do what is uncontracted. It is funny. On such case, those who have the divine power, free from such a rule, will do what the other seem to be pleased. They have such power. That is the true divine power, it is not the matter flying over Mt. Fuji from here. 
      “This has been said that sentient beings suffer, and more, there are suffering sentient beings.” Do we read like this? Sentient beings are all living things. We are all among them. If we don’t know the way well, in such lives, we come to suffer from a very trifle matter. “Sentient beings are not self and they are not the others.” The person next has no relation with you, which is not so. We already live together like this. It is the state of your own blood and flesh, this is. Each of you look carefully. But here (pointing his head) this brain understands that only this is me, and the others is entirely different things. When we see once more, we find that here are people this much, who is doing such? To use more simple language, your eyes now see things this much. This is not the affair of the other’s eyes. It is the content which you live now, this state. It is the state of your eyes’ acting that you can see people here this much. Your own eyes are vividly acting. It is not the other’s matter. Being so, it is not what is not concerned. This is all what we are. We should study from this. It is really a wonder. If someone fell over there, when touched it, this one is made to come to respond it. We don’t know where we have learned it. We cannot go by nonchalantly. 
     I think most of you drive a car, for instance, here was a pedestrian crossing. And an old woman was standing here. We drove along the road. We drove passing unconcernedly, we could see the crossing and the woman standing. While we were driving, I talked with the driver, he said that he was not able to know whether the woman would cross the crossing or not. He was driving. When driving, he was very concerned about, he said. He said, “If she could express her intention to cross if she cross, or not to cross if she won’t. I cannot know. Because I cannot know so that I am nervous and scared.” At that time, I said to him, “You know well. You are clear about it as such. You know clearly that the old woman is hesitating to cross, but your own thought is so strong that you say she has not given a signal properly. If you hit her, you would say something of that sort. No, it is not so. You who are on this side know how the situation is. When you know it is dangerous, you should drive carefully, but you say how the other side is."
     For example, here is a fence. You have seen that there was a shadow moving behind it. You have known it. However, you will say you didn’t know clearly. It is odd. You didn’t know who was there or what it was, but you knew clearly that something moved. But you will say that you are not clear about it. Or you say that you don’t know. Being so, you say that he ran out suddenly. No, it is not so. You know. It is tremendous ability. However, as you insist on your own views, serious matters sometimes happen. 
     The car running in front of you stopped. Something must have happened as the car in front of you stopped. As it stopped, when you were going to pass through thinking to be able to go through the right side, you might crush into a person walking or a bicycle. You knew it, you knew that the car in front of you stopped. If the car stopped like this, even if it did not come into your eyes, the situation before the car did not come into your eyes, as the first thing, it was clear for you that the car stopped. You say it stopped suddenly. Of course, it stopped suddenly. Things rarely work out as you expect. But we are formed, with this body, to be able to know all the things that do not work out as you expect. 
     We are doing various works and while there is a person facing you, when you touch his movement like this, you can know all about it. Although you can know all, you feel you don’t want to follow the movement honestly when the movement differs from what you think. There are many people who feel like that. It is the matter of that sort. Such a thing is expressed here. “Sentient beings are not self and they are not the others” “Furthermore, there are suffering sentient beings.” or  "Thus it has been said that sentient beings suffer, and furthermore, there are suffering sentient beings."
     After that it is said, “ultimately it is impossible to deceive others.” This is what I said now. We are not deceived by others. Whatever it is, it is perfectly well. To say that you dislike what he said is that you can judge like that because you have heard correctly ahead what he said. When you hear correctly, you do not hear thinking that you don’t want to hear, you can hear correctly. After you heard, you try to treat with your thought, various problems happen. It is said that ultimately it is impossible to deceive others, isn’t it? It means not to be deceived. Clap! (he claps his hands) When I have you hear a sound, Clap! If I ask you heard it, and there is a person saying this or that, the sound which you hear now with your ears such is not deceived by others. It is tremendously clear. Without anybody’s help, it is settled. Someone may ask, What? Did you hear such? Or does it sound like that? People might say variously, but when you hear like that, Clap! you are not deceived by others at all. We are formed like that. We are formed that it can be heard perfectly as it is. This is the point which we should see on practice. 
     The Four Abodes of Mindfulness is four thoughts. Within them it is the second now. We are studying the part, “It is the observation that feeling is suffering.” What is sweet is totally sweet and what is bitter is totally bitter, that is the next part. But “suffering should not be easily groped.” All of you, when you are having various things like distress or suffering in your daily life, how it is truly like or what is the problem, you should study them as teaching material on practice. “We should ask ourselves,” he says that you should ask yourself. The other said something like this, Clap! (he claps his hand) when the other said that, it could be heard as it was. Which is the first. From there, if I say what kind of thing is developed, is that your thought, thinking and various thing arise, on which you deal with to make you suffer. What the other said, Clap! this thing does not bother you. What do you think? As I said earlier, the ears can hear while the vibration exists. Who is taking it up an inaudible thing as a question? After you heard, who keeps it to be a trouble? When hit like this, it might be painful, but it is formed that the pain has gone naturally after. However, the memory being hit remains and when meeting the person who hit, you feel that you want say a word like he did nasty thing. Then when asked now, if there is the pain being hit at that time exists in this body, it remains nowhere. What do you take up as a problem? Which is the way it is. You should ask yourself. 
     “We should ask ourselves,” He says what on earth the suffering is. “what is suffering?” One says that he suffers, what is it all about? While we are suffering, if we stop all the thinking and we continue to live, we have nothing to lose. If we don’t think a certain thing, the life become chaotic and we lose many things, which never happen at all. You feel easy when you don’t think what is unnecessary. Is it more pleasant when you are ever holding torment? Is it a worth living when you face torment? Do you spend long time for it? Do you fix what is already part of the past as you like by working on? We don’t say it is practice.


      How do we spend time when sitting? As the state of sitting, what becomes a problem is prudence and discretion, various things come up to mind or occur, or there is the case that we intentionally think from this side; the side of self. In general, those are thoughts. While being in zazen, you should not deal with such sort of thing. Concerning thoughts coming up, you should not discern. To say that do not judge goods or wrongs. This is good, this is wrong, or this is right, this is mistaken, you should not do like that.
      To be more specific, when various things come out on sitting, for the human beings there are thigs which weigh on their mind. Being so usually they try to solve the matters concerned about and start to plan various things in the head. Anyway, you should not to do this. Therefore, whatever entered into your mind, if there are things weigh on your mind among what you recalled or you thought, you don’t deal with them, do not spend time touching them. And you do not make them not to appear at all. You sit without manipulating from this side to reconstruct at all. This is the way to practice so called effort (kufuu) when sitting.
      When we are sitting like this, the sound of cars is coming. Without intension to hear, when the sound of cars comes, it sounds “buzz” ”buzz” You don’t try to hear. You don’t do not to hear. When you stay not to do anything, when sounding, you are formed to be the state as it is. That is expressed “Give up the operation of Shinisiki(sensation, discrimination and recognition)  “Stop measuring with Nensokan (consciousness, thoughts, views) In short you don’t take on or deal with what comes out by our thoughts. In the same way, we learn by the way of non-thinking; the state that is not thinking. (Generally, to learn something is to understand object using thinking, but here as mentioned above, it is indicated that when sounding “buzz” “buzz”, there are “buzz” “buzz.”) In other words, we stay without using various things that we have acquired after birth. As the state we are born with. Then we can touch the essence of human beings. Zazen is such kind of practice. Those are the important way to spend time in zazen.
      Why is it difficult when being recommended this? Because it is the thing which weighs on one’s mind and it is the thing to become problem, and yet is it all right to leave it without picking up? One is half in doubt. Usually they pick up things which weigh on their mind or things to become problems and try to solve them. However, if one acts such, it cannot be zazen.
      Why should we leave it off? The great reason is to see through the reality, how the way of things. When touching things, if we insert human thoughts and views, even a little, the reality is distorted. It is the first reason. That is why we should not treat with views or thoughts at all. When being such, the truth and facts are transmitted as they are. I would like you to do it anyhow.
     And one more thing, is that what human beings annoy and suffer is the phenomena happening on the thoughts. Being so I want you experience what has become of you when you don’t use thoughts. In fact, we can go on living and have no problem when we don’t use it. However, once something which weighs on your mind appears, you believe that it cannot be settled without dealing with it somehow. Well, what I have said is, I would say, the theoretical explanation. 
     Then how we are if we don’t pick up such things at all, when it occurs, it moves, it functions. You never be thinking it continuously. Thoughts cease instantly when they appear. Without touching yourself, it is formed to disappear. If you do it, you will see. 
     And What to be aware in the beginning is not to fall into sleep. In order not to sleep, ”Eyes should always remain open” Sit with eyes open. When you come to close your eyes, without fail, you are dragged around with thoughts; what come out. By the way when closing eyes, if you can see something there, it is the trick of your imagination and you are dealing with what you think in the head. From the beginning it cannot become zazen. So your eyes should remain open. When opening eyes, the state in front of you remains as it is. Because you can clarify the difference between the state in front of you and what you think in the head, you should not treat what you think in the head. I want you stay to be only the state in front of you.
     Then there are various functions of body like ears, they are all as they are. Sitting like this, as each of them is functioning, without doing anything yourself, they are functioning variously touching on conditions. Stay only as it is.
     Well please do as such carefully. Please put into practice. In addition to that, if you have questions, there is time of Dokusan; private consultation, please ask what you think without reserve.

'To learn shobogenzo',Adovocacy of Dogen zenji's Shobogenzo by Kando Inoue (Japanese) 
This site introduces Kando Inoue roshi's  Dharma talks of shobogenzo at Entuji in Okayama, since May.2016.
  Shobogenzo Zazenshin

Jinen Nagai roshi Zazenkai News &Darma talks ( English)
Jinen roshi is the disciple of Gikan Inoue; the second son of Gien Inoue and the elder brother of Kando Inoue. They all recieved the transmission of the truth from thier master.
Jinen Zazenkai News

Jinen Dharma Talks

Dharma Talks of Master and disciple (English)
This is an e-book of dharma talks of Jinen roshi and Gikan roshi. (Available  for downloading )
Dharma talks master & disciple

坐禅サイト・Zazen (Youtube Dharma Talks by Gikan, Jinen, Kando roshi)

Tokyo                Tokyo 東京 地区
 Fukusyoji (恵比寿・福昌寺)
 location   〒150-0011  10-13 higashi 3chome, Shibuya-ward, Tokyo
 date 1st or 2nd Friday  6 p.m. to 9:30 p.m. 2020 10th Janu. 7th Feb. 6th Mar. 3rd. Apr. 8th May 12th June
 program    zazen, dharma talks and Q&A
 contact     ℡ 03-3407-1652 Fukushoji
Jhoganji (中野成願寺 書院)
 location    2-26-6 Honmachi, Nakano ward, Tokyo 
 date   1st or 2nd Saturday  9:30-17:00      2020  11th Janu. 8th Feb. 7th Mar. 4th Apri. 9thMay  13th June    fee    1500en
 program    zazen,lunch,dharma talk and Q&A,dokusan 
 contact     ℡ Tetsuzen Toyoshima 090-7288-4191

Sasadera( 四谷 笹寺坐禅会)     Sasadera 井上貫道老師笹寺坐禅会はこちら 
location    4-4chome, Shinjyuku ward,Tokyo
date  1st or 2nd Saturday 18:00-20:00    2020  11th Janu. 8th Feb.  4th Apri. 9thMay  13th June
fee   1000 en
program   Zazen,dharma talk   または03-5379-0336

Kanda zazenkai(神田坐禅会)Kandazazenkai 神田坐禅会
location 2-2 Kandtsukasa cho, Tiyoda ward, Tokyo 3F Japanese room
date The 1st or 2nd Sunday 10:00-15:30    2020  12th Janu. 9th Feb. 8th Mar. 5th Apri. 10thMay  14th June
fee 1500 en
program zazen dharma talk lunch, Q&A ,dokusan,
contact Yositaka Koshimura  💌

Shizuoka   Shizuoka 静岡地区
 Hamamatu Ryusenji(龍泉寺金曜禅会)
 locaton    4-18-5 handayama, Higashi-ku,Hamamatsu-shi,Shizuoka-ken
 date    Last Friday  19:00-21:30 
 program     zazen, dharma talks (shobogenzo gyobutsuigi) and tea 
 contact     ℡ 053-434-0935

Sofukuji   (貫道老師静岡市鯖大師坐禅会)
location  1-3-17 Inagawa, Suruga-ku, sizuoka-shi  
 date  1st or 2nd Thursday 6 p.m. to 9 p.m. 
 fee   1500en

 program     zazen, dharma talks(Shobogenzo)and Q&A
 contact     ℡ 090-5856-1712  Fusako Kawakami

guseiji ( 弘誓寺(ぐぜいじ) )
 location  〒430-0824 6 Tomiya-cho, MInami-ku, Hamamatau -shi, Sizuoka-ken 
 date   Last Teusday   
 program     zazen, dharma talks and Q&A
 contact     ℡ 053-425-5099

 location  〒438-0084 2722-1 ,4chome, Kinosaki, Iwada-shi, Shizuoka-ken
 date   3rd Sunday late morning  
 fee  1500en
 program     zazen, dharma talks and Q&A
 contact     ℡ 0538-35-7272 Fukuoji

Aiti         Aiti 愛知地区

 location  〒443-0104 11 ishibasi, Katahara-cho, Gamagoori-shi, Aiti-ken,
 date  2020 1.22(wed.) 3.16(mon.)  9:00~17:00 
 fee    1000en
 program    zazen, dharma talks and Q&A
 contact     ℡ 0533-27-0533  Shinnyoji

Kansai Kansai 関西地区

  location  Morimoto Glass bild. 3F  1-3-5 Nakamitidoori, Hyogoku, Kobeshi
 date    2020  2.23,  5.17, 7.26,  11.29 Sunday  11:00~17:30
 fee      3500en     24
 program   zazen, dharma talks and Q&A
 contact     ℡ 078-576-3693 Rakunomori


 location 179 Yoshida-cho, Ikeda-shi, Osaka 
 date  2020  6.10.  9.9  12.9  (wed.) 10:00~17:00
 fee      3500en
 program     zazen, dharma talks and Q&A
 contact     ℡ 

 Hozoji (法蔵寺)Hozoji
 location 1-3-9 Tatsumiminami, Ikunoku, Osaka-shi
 date   2020   6.11  9.10.  12.10   10:00~1700
 fee    1000en       20 mei
 program     zazen, dharma talks and Q&A
 contact     ℡ 06-6758-2683 Hozoji

Okayama   Kansai Entsuji
 Entuji (円通寺)

location  〒713-8123 451 Kashiwajima, Tamashima, Kurasiki-shi, Okayama-ken 
 date    4th Sat. evening ~Sunday morning. 
           2020 1.25, 2.22, 5.16.,3. off  4. off   6.27.,7.25., 9.26.,10.24., 11.28
 fee    1000en
 program     zazen, dharma talks Working and Q&A
 contact     ℡ 086-522-2444 

Kochizazenkai(高知坐禅会)Kochizazenkai 高知坐禅会
 location  Yaemon fureai center 〒780-0083 2-60Kitagoza, Kochi-shi,Koti-ken
 date   2020    1.26., 3.22.(off), 6.28., 9.27.(Sun.)
 fee      3500en
 program     zazen, dharma talks and Q&A
 contact     ℡090-1002-1839 Shizuka Tatsuta

Zafu(a cushion for sitting on) Chair
     Firstly the position of sitting. Spread out a thick futon and place a zafu(a round shape cushion for zazen) to sit. Use the front half part of it. It is possible to use a chair when unable to sit on the zafu for some reasons.

How to cross legs
     Let’s adjust from lower part. On how to cross legs, if possible, the one called Kekkafuza; the lotus position, with both legs are placed on the thighs may be ideal. Generally when you cross both legs, first you place the right leg on the left thigh and the left leg on the right thigh. It is the transmitted form. But on physical conditions, it might be easy to cross legs opposite, please try it. And Hankafuza; the half lotus position, the form to cross one leg is transmitted. It is written that when you place one of your legs, you place the left leg on the right thigh. 
     The point is the three points; the buttocks and both knees are made a shape of an isosceles tri angle, which is ideal. The angle of 120 degree is mostly stabilized. And knees are supposed not to be float. Knees and buttocks touch firmly to the ground.
     When you feel pains, put your hands together and make a bow gently and change your legs to cross.

The posture of upper part of body
     Next comes the posture. Let straighten your back well. The lumber spine which consists of five joints above the sacrum and the coccyx will be stretched well when you take the posture of pushing your navel forward. If this part comes down (bends), it is not good. Straighten it up. And place your body and head on it upright. Keeping the posture as it is, let the tension out as possible as you can.
      If this heavy head leans forward a little, considerable straining is applied on various parts. When you put the head on it straightly, you can be at east without straining. Sometimes people say that they feel stiff in their shoulders while sitting. If they take this posture rightly and concisely pull back jaws, they don’t feel stiff in their shoulders. When they have stiff shoulders, they are taking an unjustifiable posture. 

How to joint your hands
      Next the form of hand. It is said Hokkai Join; the Dharma-realm meditation mudra. Hold hands palm up, then place the left hand on the right hand and touch rips of the thumbs lightly to make an ellipse. It is better to have the feeling that the placed four fingers to be in line. You are supposed to pay attention to the tips of fingers. When you leave them alone, the tension of the hands ebbs away and become dangle. That is not the way. It is important to prevent the form from being slumped.

How to shut your mouth
     How to deal with mouth is to push lightly the tip of your tongue against the root of the upper teeth and shut the mouth.

The position of your line of sight
     About the deal of eyes, when I look now, a half of people here are closing your eyes, but it is instructed “ your eyes should always remain open.” This strongly calls your attention to keeping eyes open. When you don’t pay attention yourself, eyes are soon closed. Zazen is not meditation. We sit with eyes open.  And if I say where we direct our eyes, it becomes half-closed eyes when we drop our line of sight about 1m ahead on the floor. It is written “not strain, not squint”. With these eyes, we don’t get tired mostly. As eyes remain open, the things in front of your eyes are exactly there. That is important. 
     The set of three; Is Hokkai Join the Dharma-realm meditation mudra not collapsed? Is the tip of your tongue placed against the roof of your mouth? Do your eyes remain open? This is the point to maintain the awareness in the least.

How to catch your breath
     Having adjusted your posture, open your mouth a little and breath out all air, which is called” Exhale one breath.” At that time, you should release the tension of your body and exhale all the breath like a balloon becomes deflated. On such way, you are supposed to breath out all along breath. Once you have breath out all, air comes in naturally. Repeat two or three times and your breathing becomes very gentle.

Swaying your body to the left and right
     Next place your hand, palm up, on your knee and slowly sway your body to the left and right. Lean your body feeling as if it leans with the weight of your head gradually. Lean your body slowly on breathing out. And with the inbreath, you come back upright, then you lean the opposite on exhaling. One of the purposes of this action is to remove the straining of the various part of the body when the position was formed. So, you are supposed to do it on that purpose, it is useless only swaying your body to the left and right. The tension of your body has to be removed. You are supposed to remove the tension of your body and come to sit at ease.
     The secret effect of this swaying your body to the left and right is to tighten the anal sphincter. Sitting without tightening it is likely to become piles. From ancient times, there are many people who have practice zazen long and suffered from piles. When get used to zazen, they sit immediately to continue sitting, they sit with anal opened. By swaying your body to the left and right, the anal sphincter tightens naturally and not to become piles. The Chinese character piles is written with a left radical called Yamai-dare and right radical called Tera (temple).
      Then make the amplitude of swaying low gradually and stop in the center and sit with your hands Hokkai Join; the Dharma-realm meditation mudra.
     When we form posture as instructed, it might be most natural, by which it turned out the strength drains out of us. Sitting like this (master shows us slumped posture) makes you tired. Being so, if you are said to sit with cross-legged for one hour, it is awful. It is hard to sit with formal seiza position; kneeling with your buttocks on your heels and your body upright. With seiza, it is inconvenient when swaying your body to the left and to the right. You soon touch your hands on the tatami floor. But with lotus posture, just like a self-righting daruma doll, you have the concrete center of gravity and do not fall. There is no other stable sitting posture. When we come to cross our legs with the lotus posture, we are at ease.
      However it may be troublesome for those who have stiffness of coxae, I don’t force to cross legs bending legs. Only to make posture is not zazen. It isn’t that it will become zazen when you sit enduring pain. You can do zazen if you cannot cross legs or you don’t have legs. And a person who lead a life lying on the bed and is unable to stand up or unable to sit up can do zazen. It might be a little different from that you think of zazen.
     What we cannot lack on any account is how we are when sitting. How are we going through? It cannot become zazen without it. If you are not careful. when sitting, you all along keep playing with ideas which occur to your mind and the time is out. It is you were thinking all through the time and you didn’t sit. Seen from outside, you took the posture of zazen and you looked like sitting but the content is that you were just thinking. 
    Even the person himself doesn’t know and he thinks it is zazen, he says he has done zazen. I fact he formed the posture and sit, but what he did is not different form that of daily life. He is doing not different from thinking. He is doing not different from the way that he spends time thinking one thing after another in the head around the clock. That is meaningless doing zazen. Concerning zazen, this sort of point is not known.