File Name: 04-05-18
Shunryu Suzuki dot com Transcript Archive. This selection of transcripts of Shunryu Suzuki lectures and a few other sources defaults to the verbatim versions or the closest to the original. There are frequent additions and corrections online. Other versions and related files (audio, video, other edited versions such as from Wind Bell) are also included on www.shunryusuzuki2.com. One can download transcripts from a search at www.shunryusuzuki2.com/Search-Form in one PDF. To save all transcripts ... * transcript not available if server down
File Name: RANSOM-JAPAN
(No transcript available.)
File Name: RANSOM-TRAVEL
(No transcript available.)
File Name: 50-00-00
All beings have buddha nature and all life is precious. We are nurturing Buddha's children and we should do so with Buddha's compassionate mind. We shouldn't see some as sharp and others as dull. By treating all children without discrimination, we enable them to see all beings as equal. We should perceive things with our fundamental eye, not only with the consciousness that makes the distinctions of daily life. That is the eye of wisdom—to appreciate things and people "as they are" and live our ... * transcript not available if server down
File Name: 59-05-24
Ohayo gozaimasu [Good morning]. When Shakyamuni Buddha first started to teach twenty-five hundred years ago in India, he lived in the forest and would at times give talks to all who came: monks, nuns, laymen, and laywomen. Many, many people came to hear him, since he was so great and his talks were so wonderful and liberating. When he stepped up on his dais, a monk would hit a tree stump with a mallet and his disciple Ananda would say, "We are now going to hear Buddha's talk, so please listen ... * transcript not available if server down
File Name: 60-00-00
Dogen met an old monk in China who was drying mushrooms by a monastery wall on a hot summer day. "Why are you out here in the heat? Why not go in and rest until the sun is lower in the sky?" Dogen asked. "This is what I'm doing now," answered the monk. "It's my job and no one else's job. Why would I try to be somewhere else?" The time is now. What we are doing is now. There is no other time. This is reality. I am here now. You are here now. That incident with the old monk taught Dogen what ... * transcript not available if server down
File Name: 60-00-01
"Someone gave me a nice manju, my favorite Japanese confection." It was the beginning of Suzuki's talk to the congregation one Sunday morning. Kato's five-year-old daughter, Kazumi, perked up at the subject of the lecture. "It was so good. I like sweet things too much, but I thought, this too is the taste of Buddha. And Buddha's teaching is like candy. So I ate it slowly and fully appreciated it. You may think that Buddha's teaching is something very grave. But it is also candy." ____________________ Source: ... * transcript not available if server down
File Name: 60-02-21
Certificate given participants in the First Sesshin of Sokoji _________________________ In the memory of the Buddha's Nirvana Day, we have Sesshin in the Sokoji Meditation Hall. I did not expect to have Sesshin so soon. It is not one year yet since I came here. I am very grateful to the Zen students who will attend this Sesshin. This Sesshin will be called The First Sesshin of Sokoji. It is very difficult to keep continuous effort for us, but we must continue it for ever. May Shojin ... * transcript not available if server down
File Name: 60-08-22
On February 20 and 21, 1960, we had the first Sesshin of this Temple, and we will have the second sesshin on August 22 - 28, 1960. Just to join this Sesshin is incomparably deep, no matter what your state of mind may be. We don't expect anything of this Sesshin but to practice as a Buddhist. I wish we will be an eternal friend of the student of Buddhism. (kanji - Suzuki Shunryu) Rev. Shunryu Suzuki Sokoji Temple San Francisco August 22, 1960 ------------------------ transcribed ... * transcript not available if server down
File Name: 61-12-00
Emptiness does not mean annihilation; it means selfless original enlightenment which gives rise to everything. Once selfless original enlightenment takes place, every subjective and objective existence resumes its own nature (buddha-nature) and becomes valuable jewels to us all. In Mahayana Buddhism every teaching is based on the idea of emptiness, but most schools emphasize its expression in some particular sutra-- the Lotus Sutra, the Avatamsaka Sutra, the Mahavairochana Sutra, and others. ... * transcript not available if server down
File Name: 62-01-00
If you want to meditate you must have instruction of right teacher, especially when you want to meditate at home. It will take at least six months before you get your own right posture. Everyone has their own right posture but without instructions you cannot find it. For it to be your true posture, there must be spirit which is called Essence of Mind. Without spirit it cannot be your own. So we say, "When you become yourself then Zen becomes Zen." __________________________________ Checked ... * transcript not available if server down
File Name: 62-02-00
To study Zen is to particularize the Essence of Mind which is transmitted from Buddha through patriarchs to us all. The transmitted Essence of Mind is water in a river. A river originating in a deep mountain may come down through a ravine into a lake. According to the place we dip water we want different kinds of dipper. The water itself is the same, but the dippers are not the same. Although the water in the dippers is the same, we must dip it with a special dipper, in accordance with ... * transcript not available if server down
File Name: 62-03-00
The idea of emptiness does not mean annihilation. It means selfless original enlightenment, which gives rise to every existence. Once selfless enlightenment takes place, every subjective and objective existence resumes its own nature (Buddha-nature) and becomes valuable jewels to the person who has attained it and to us all. In Mahayana Buddhism every teaching is supposedly based on the idea of emptiness. The Tendai Sect emphasizes the Lotus Sutra, the highest of all the sutras. The Kegon ... * transcript not available if server down
File Name: 62-04-00
In an old scripture told by Buddha there are four lands, two of which are Hokkuroshu (uttara-kura) and Nanenbudai (jampudipa). In Hokkuroshu the people obtain their food without any farming. In order to cook, they just put a fire-stone under their pan. When they eat, there is always enough food. They are quite innocent. There are no thieves or bandits, no king or law. Life is without hazards. However, in the land Nanenbudai life has many difficulties, as well as pleasures. Where there is joy ... * transcript not available if server down
File Name: 62-05-00
One day the World Honored one mounted the pulpit, and the first principle was proclaimed. Manjusri struck the table with a gavel and said, "The Law. Understand the Law. The Royal Law is like this." The World Honored One came down from his seat. If you think what he proclaimed is the Royal Law, that is not right. The Royal Law was there when he was on the pulpit. "Like this" was as strong as the sound of the gavel. If Manjusri had not struck the gavel, no one could know what was the Royal law. ... * transcript not available if server down
File Name: 62-06-00
ON ZAZEN While you do zazen you will come to understand yourself completely and realize that there is no such thing as an "I" which exists. Still, in this moment, there is something participating in cosmic activity. In this moment, something exists as a part of cosmic activity, or as a part of temporal existence and in this way "I" has an absolute value in itself. If you think, "I practice zazen," that is a misunderstanding. Buddha practices zazen, not you. If you think, "I practice ... * transcript not available if server down
File Name: 62-07-00
Originality and universality are the same thing for a sincere student. Universal truth must have an original approach for everyone. Mind and body are one; subjective and objective worlds are one in our single minded practice. Observing that mind and body are one, and that subjective and objective worlds are one, many people fear death. Reasoning will not solve this problem. Hakuin Zenji said, "If you want to know about life after death, ask the man who wants to know." Thus there is no other ... * transcript not available if server down
File Name: 62-08-00
TO TAME A TIGER A government official named Shiba visited Hyabujo Mountain and was taken by the great beauty there. He decided to ask a monk to build a monastery on the mountain. He chose between two monks, Karin and Isan (Reiyu Zenji). Isan was chosen when Shiba watched the way he walked. Karin, who was seen first, was not discouraged by not being chosen. Years later when Karin was known as a famous Zen Master, he lived on a remote mountain and his Zen was known by birds and animals. One ... * transcript not available if server down
File Name: 62-09-00
The Emperor Wu built many temples, translated many scriptures, and encouraged many men and women to believe in the monastic life. The Emperor thought he would attain Nirvana as a result of these works he considered meritorious. When Bodhidharma came to the Emperor's land, the Emperor asked, "What is the Holy reality?" Bodhidharma answered, "Emptiness, no Holiness." The Emperor asked again, "Who are you then?" Bodhidharma said, "Something intangible (Holy reality)." ---------- True ... * transcript not available if server down
File Name: 62-10-00
Suzuki Roshi read first from R. D. M. Shaw's translation of BCR1: the principal character in this Case is Baso Doitsu (Matsu Tao-I, 704-788), the chief disciple of Nangaku Ejo (Nanyueh Huai-rang), one of the disciples of the Chinese Sixth Patriarch, Daikan Eno (Huineng). Introductory Word by Engo: Introducing he said: One gesture! One posture! One word! One verse! Now, if one plans such an approach [in teaching disciple], that is like gouging out wounds in good meat, making holes ... * transcript not available if server down
File Name: 62-11-00
Zen Practice: Each existence, animate and inanimate, is changing during every moment day and night. The change is like flowing water which does not ever come back and which reveals its true nature in its eternal travel. Water flowing and clouds drifting are similar to a well-trained old Zen Master. The true nature of water and clouds is like the determined, single-minded travelling monks, who do not take off their traveling sandals even under the roof of sages. Worldly pleasure, philosophical ... * transcript not available if server down
File Name: 62-12-00
The more we attempt to manage religious activity, the more we lose our fundamental way. The more we study the teaching of Buddhism as if it were philosophy, the more we lose the original teaching. The founder of Eiheiji Monastery, Dogen Zenji, respected students who sincerely practiced zazen (cross-legged meditation) rather than intelligent or learned students. Dogen emphasized organizing everyday life as the practice of Zen. He felt that this was the proper activity for Buddhist. When he ... * transcript not available if server down
File Name: 63-01-00
First Question: A traveling monk asked Ummon Zengi: What is this first teaching? [the Teaching told by Buddha during Buddha's own lifetime]. Ummon replied: The teaching confronts each. (Model Subject No. 14) Commentary: The teaching given by Shakyamuni Buddha during his lifetime was accommodated to each disciple's particular temperament, and to each occasion’s particular circumstances. For each case there should be a special remedy. According to the circumstances there should even ... * transcript not available if server down
File Name: 63-02-13
Commentary Nanyo Echu Kokushi was a famous disciple of the Sixth Patriarch, a very good Zen Master, and quite a scholar of Buddhism in general. It is unfortunate for us that he did not have many good descendants, because as a result we do not know him so well. But he himself was a great Zen Master. After receiving transmission from the Sixth Patriarch, he practiced for forty years on Mount Hakugai without ever leaving the mountain. Main Subject Attention! The Emperor Shukuso asked ... * transcript not available if server down
File Name: 63-03-00
COMMENTARY BY MASTER SHUNRYU SUZUKI ON MODEL SUBJECT 19 FROM THE "BLUE CLIFF RECORDS" Gutei's lifting up one finger: Gutei lived in a small hermitage to be free from the fierce persecution of the first part of the ninth century, A.D. in China. One day a nun named Jissai came to visit him, entering with her hat on her head and her pilgrim staff in her hand. She looked around the seat where Gutei was sitting and said, "I will take off my pilgrimage hat, if you give me a satisfactory statement.” ... * transcript not available if server down
File Name: 63-04-00
Zen may be said to be the practice of cultivating our mind to make it deep and open enough to accept the various seeds of ideas and thoughts as they are. When this kind of perfect acceptance takes place, everything will orient itself according to its own nature and the circumstances. We call this activity the Great Activity. Reality can be said to be the bed that is deep and soft enough to accept everything as it is. When you accept everything, everything is beyond dimensions. The earth ... * transcript not available if server down
File Name: 63-07-00
Introductory word: Engo introducing the subject said, "If a man comes to a standstill at some stage, feeling spiritual pride in his enlightenment, he will find himself in a sea of poison. If he finds his words unable to astonish men of lofty spirit, then what he says is quite pointless. If one can discern the relative and the absolute in the spark of a flint stone, and can apply the positive and negative way in right order, then one is said to have acquired the stage that is as stable as ... * transcript not available if server down
File Name: 63-09-00
There is no Introductory Word to Model Subject No. 30 from the Blue Cliff Records, but I will apply the following statement from a Buddhist Guide for the Layman by Sita Paulickpulla Renfrew (publisher: Cambridge Buddhist Association, Cambridge, Mass.) as an introduction. "According to Buddhist ethics, no person or authority can ever impose upon another any code of conduct lower in morality or humanity than the individual himself wishes. Neither can anyone make another act on a higher plane ... * transcript not available if server down
File Name: 63-09-07-bn
[regarding future sesshins] Reverend Suzuki felt that everyone should offer at least some money, that is, that there should be some standard minimum charge (of, say, one or two dollars). In addition there should be a bulletin board notice explaining the entire cost of the sesshin and indicating amounts to be paid by those who can afford to do so, in order to help towards covering the sesshin expenses. … Reverend Suzuki said that when he gets an assistant priest here to help him, he will perhaps ... * transcript not available if server down
File Name: 63-11-00
Attention! One day Cho-sha went for a walk. When he returned to the gate, the gate-keeper asked, "Sir, where have you been walking?" Cho-sha said, "I have been strolling about in the hills." "Where did you go?" asked the gatekeeper. "I have walked through the scent of herbs and wandered by the falling flowers." said Cho-sha. The gatekeeper said, "Very much like a calm Spring feeling." Cho-sha said, "It transcends even the cold Autumn dew falling on the lotus stems." Setcho, the compiler of ... * transcript not available if server down
File Name: 63-11-02-bn
(Phillip Wilson asked if somehow some of the responsibilities bearing upon Reverend Suzuki, especially during critical times, could not be shifted upon our shoulders. Phillip reported that it is not at all unusual for Reverend Suzuki to stay up until twelve or one o'clock at night in order to finish his work for the day, and that it does not seem right that he should get sick from overwork. Phillip suggested that he be ordered to refrain from coming to early morning zazen. It seemed apparent that ... * transcript not available if server down
File Name: 63-12-00
Rikko is said to have lived from 764-834. He was a high official of the tang government in China. He was a disciple of Nansen Fugan. His writings and biography are in Koji-buntoruko. There were many famous lay Zen Buddhists during the tang Dynasty. The most famous of these lay Buddhists are: Ho-Koji (Ho-un)—see Model Subject No. 42 Kak Rakten (Hak-Kyoi)—the most famous writer and poet of the Tang Dynasty. Haikyu—Highest public official of the time. His teacher was Obaku (Huang Po). Haikyu ... * transcript not available if server down
File Name: 63-12-07-bn
* transcript not available if server down
File Name: 64-02-00
Attention! Kyosei asked a monk, "What is the sound outside the door?" The monk said, "It is the sound of raindrops." Kyosei said, "All sentient beings are deluded by the idea of self and by the idea of the world as subjective or objective (as permanent)." Commentary: Kyosei has seen through the monk, who thinks he is not caught by the "objective" sound of the raindrops, but he who actually is caught by the sound of raindrops in his subjective world. The monk said, "How about yourself?" ... * transcript not available if server down
File Name: 64-03-00
Sancho and "The Golden Scales" Escaping from the Net Introductory Word: Engo introducing the subject said: Seven piercings and eight holes, snatching the drums and carrying off the banner (in war-time to pierce the enemy's lines in seven or eight places and to snatch the enemy's drums and banner is metaphorically compared to the great activity of Sancho in the main subject). A hundred ramparts and a thousand entrenchments, watching the front and guarding the rear (comparisons to Seppo's ... * transcript not available if server down
File Name: 64-03-00-B
QUESTION: Is it necessary to go through thunder and storm in order to attain the clear calm healing wind? ANSWER: Not always. If there is no thunderstorm, you cannot undergo it! Once when I was traveling alone in Northern Japan, I met a man accompanied by a dog held by a great dog chain. The first thing he said to me (we were on a boat going to a small island) was 'Be careful, the dog is very dangerous.' We became good friends. He told me that if it was my business to save all common people, ... * transcript not available if server down
File Name: 64-04-00
With an Introduction and Commentary by Reverend Suzuki, Master of Zen Center Introduction by Reverend Suzuki: Joshu (Personal name: Sramanera) of this subject was a native of Northern China. When he was ordained (at quite a young age), he visited Nansen with his master. "Do you know the name of this monastery?" asked Nansen, who had been taking a nap in his room. The boy said, "Sacred Elephant Monastery." "Then did you see a sacred elephant? Asked Nansen. The boy replied, "I did not see ... * transcript not available if server down
File Name: 64-05-00
Introductory Word by Engo Introducing En-go said, "Obtaining the sole existing independent body, the total free activity takes place." (when you become one with an object, your activity is omnipresent, the activity of one existence.) "On each occasion, an enlightened mind is quite free from intercourse with the world." (this is called intuitive free activity.) "Only because he has no idea of self are his words powerful enough to put an end to ordinary mind." (Baso's powerful way in this main-subject.) ... * transcript not available if server down
File Name: 64-05-02-bn
* transcript not available if server down
File Name: 64-06-00
SEPPO'S "WHAT IS IT?" Seppo was a good example of a well-trained Zen Master. "Three times a visitor to Tosu and nine times an attendant to Tozai," became one of the catchwords of Zen practice signifying Seppo's hard discipline. He was born in 822 and died in 908 near the end of the Tang Dynasty. The Emperor was killed by Shuzenchu in 904. The next and last Emperor of the Tang Dynasty, supported by his traitor, lasted for only four years. A dark restless period followed the Tang Dynasty. ... * transcript not available if server down
File Name: 64-08-00
To understand what the "Traditional Way" of Buddhism is, and to actualize it in one's own life, are the most important points in being a sincere Buddhist. The Traditional Way of Buddhism, although it is dependent upon no particular form for its expression, the sutras and rituals handed down to us from the Patriarchs are a great help to us. A part of the ritual which may be particularly difficult for Americans to understand and accept is the bowing. After zazen (sitting meditation) we bow to ... * transcript not available if server down
File Name: 64-08-01-bn
Rev. Suzuki felt that clothing should be clean and tidy [for sesshin]....Reverend Suzuki said. that he and Reverend Katagiri had discussed the possibility of some kind of skirt to be available for either women or men who might need them. … [about a newspaper story] Reverend Suzuki said that it was almost impossible to have correct information printed because of the great liability for misunderstanding. He said that publicity is important, but that we should not discuss it too much, and if it ... * transcript not available if server down
File Name: 64-09-12-bn
* transcript not available if server down
File Name: 64-11-00
Engo's Introductory Word Introducing, he said: The true preaching of Dharma goes beyond preaching or not preaching (true preaching is not preaching). True listening to Dharma is not only a matter of listening or not (true listening is no listening). If the true word is beyond perception (true preaching is no preaching), it may be better not to speak. If true listening is something other than listening or not (true listening is not listening), it may be better not to speak. However, to speak ... * transcript not available if server down
File Name: 64-12-00
[Prefatory Note by Shaw: The Ukyu of this subject was a disciple of Baso. Joshu is a different person from the Joshu of Model Subject #30. They lived in the middle of the eighth century A.D.] Introductory Word: The Treasure sword always is present (beyond oneness and duality). It is a life-taking sword and yet a life-giving sword. Sometimes it is here (in the teacher's hand) and sometimes there (in the student's hand); but this make no difference. Gaining or losing it and its positive and ... * transcript not available if server down
File Name: 65-00-00
You have been married here in this sanctuary. ___ you have been joined with a husband. ___ you have been joined with a wife. Your parents, your friends, all things have brought you here today. Your marriage will give confidence to others. This is the way to live and fulfill your lives. Please take care. Treat each other as the source and make the everyday life your teacher. Know your unconditioned selves. Courtesy and kindness even in adversity are the doors of compassion. Love ... * transcript not available if server down
File Name: 65-02-00
[Prefatory Note by Shaw: Dai-ryu was the 'spiritual great-grandson' of Toku-san (780-865). No dates are recorded for Dai-ryu but he must have been born in the second half of the 9th century.] Introductory Word: Introducing Engo said: Only a man with open eyes knows the catgut line of the fishing rod. Only an advanced mind catches the true idea of the extraordinary procedure. What is the catgut line of the fishing rod and the extraordinary procedure? Main Subject: Attention! A monk asked ... * transcript not available if server down
File Name: 65-03-06-bn
Reverend Suzuki replied that he was not committed to any special answer [whether Zen Center members are expected to become members of Sokoji]. He explained that while some people were interested in having this matter clarified, he himself felt indifferent to it. Reverend Suzuki stated that he at first had the idea that Zen Center as an organization should be separate from the Japanese congregation and that Zen Center ultimately have its own temple. He now feels that the groups understand each ... * transcript not available if server down
File Name: 65-04-00
YUIMA'S "THE DOCTRINE OF ATTAINING NON-DUALITY" This Model Subject is about the Yuimakyo (the Vimalakirti-nirdesa Sutra). This sutra is as famous as the Shomangyo (the Srimalasimhanada Sutra). Both sutras relate stories reputed to have taken place during the time of Sakyamuni Buddha, and both have great Mahayanistic spirit. The hero of the Yuimakyo, Yuima, was a "koji" (a householder or lay Buddhist), while the heroine of the Shomangyo was a daughter of King Hashinoku (prasenajit) and empress ... * transcript not available if server down
File Name: 65-05-00
This year, Reverend Suzuki's lectures (given twice daily Monday through Friday) centered on the problems arising from confusing religion with science (in particular psychology), and with philosophy (especially ethics). Zen is not inimical to science, and it has its own philosophy, but it cannot be equated with either. Reverend Suzuki felt that a clarification of the difference was particularly important in view of the many questions recently raised with respect to LSD, and because of the common ... * transcript not available if server down
File Name: 65-07-00
Unmon Bunen (?-949) was a disciple of Seppo and founder of the Unmon School, one of five schools of Chinese Zen Buddhism (Rinzai, Igyo, Unmon, Hogen, and Soto). During the political confusion at the end of the T'ang Dynasty all the major schools of Chinese Buddhism (Tendai, Hosso, Ritsu, and Shingon) were in decline, except Zen, which was strengthened by the persecutions and the difficulty in traveling to escape persecution and to visit various Zen Masters. The hard practice of Seppo and Unmon ... * transcript not available if server down
File Name: 65-07-08
I want to still continue to speak about topsy-turvy views. When your understanding of life is based on some concrete concept of material or spiritual, this view is called topsy-turvy idea. When your understanding is based on your true nature or your true inmost request, this aspect is the right aspect. Dogen Zenji, founder of our sect (this is Dogen’s picture he did himself), he says, “Practice should be established in our topsy-turvy idea. Practice should he established in our defilement or ... * transcript not available if server down
File Name: 65-07-15
This morning I want to explain the attainment -- the attainment here -- it means to resume to our true nature is actually attainments. To attain nirvana means to resume to our true nature. Our true nature is beyond our reasoning, beyond our sensory world. If -- when we -- when we are beyond our reasoning, or sensory world there is no problem, there is no fear. There is just our true nature itself. When we resume to our true nature we say we attained enlightenment. So actually there is nothing ... * transcript not available if server down
File Name: 65-07-22
We are studying now the sutra of the sixth patriarch, in the evening lecture, and Prajna, this is of course Sanskrit word. Now we mean is wisdom, but this wisdom is not intellect, or knowledge. This intellect--wisdom is so-called it, our inmost nature, which is always in incessant activity. Zazen practice is to--wisdom seeking for wisdom is zazen practice, if I use a technical term. Wisdom seeks wisdom is zazen practice, and our everyday life is wisdom. Realization of our precepts is our everyday ... * transcript not available if server down
File Name: 65-07-26-A
A talk is always-- the conclusion of my talk is always why we should practice zazen. This is not-- my talk is not just casual talk. And basically, my talk is based on Shobogenzo. And fortunately we have a system of-- we have a complete system [of] how to understand true religion. The true religion cannot be understood by philosophical way or scientific way. The only way to understand or to realize our true nature is just through practice. Without true practice it is impossible to realize ... * transcript not available if server down
File Name: 65-07-26-D
Recently I find many problems concerning to religious problem, such as psychology or LSD or the problem of how to bring about complete peace. Those problems are most important problems in present day, I think. In our system of Zen-- Zen philosophy-- I'm not emphasizing philosophy, but when we have discussion, there must be some system or else our discussion will [not] result [in] anything. So I just want to present you some system. As you know, our problem-- the most important basic construction ... * transcript not available if server down
File Name: 65-07-27-A
[This top section was added 10/22/2021.] In Soto School, most of Zen masters do not use koan because we stress the self—self-use of one sole existence. Our practice is—our practice covers everything. When you do something, that practice covers everything. So, in our religious experience—can you hear me? In our religious experience there is no duality. Our religious experience is not in thinking realm, or even in contemplative. That is why we do not use koan, but koan is useful of course. But ... * transcript not available if server down
File Name: 65-07-27-B
In our way of Zen, we emphasize the way-seeking mind-- way-seeking mind. This is, in another word, bodhisattva-mind or way-seeking mind. In Zen, people say “way it is” or “to observe everything as it is.” But “the way as it is” or “to observe things as they are” will not be the same what you mean by that. I don't know what-- how do you understand “to observe everything as it is.” I find out there are big misunderstanding in your understanding of “way it is” or “to observe things as it is.” We ... * transcript not available if server down
File Name: 65-07-28-AN
For the instance, your seat—half—this—from here to here is your seat. You must—even though you must be strictly –here it is. If your sleeve [laughter]—if your sleeve invaded your neighbor's [laughs] domain [laughs] you will be scolded [laughter]. So, you need to be careful about that, where you sit, and it is difficult to maneuver[?] your back ???. Here is, you know, wood, like this. This wood is for prayer, so you—you should not step on this wood, that part. But this is not wide enough so—this ... * transcript not available if server down
File Name: 65-07-28-BN
[Some words missed]... he [Buddha] came back and he ate his food, his meal, from this bowl. So we do not put anything but rice in this bowl. But—strictly speaking it is so. So, in this case, as old monks in Japan do, it is better to—it was better to break your eggs and put it in small bowl, and put rice from this—you know, like this. And we should eat from this bowl. [Laughs] I didn't explain it, so that is my fault. In such case, when someone make mistake, he should bow, you know, to Buddha, ... * transcript not available if server down
File Name: 65-07-28-C
Bodhisattva-mind, which is rather dualistic, but if you understand bodhisattva-mind in dualistic way, it is not right understanding. When you try to understand bodhisattva way by thinking or philosophical way, it is dualistic. Each school has its system of teaching, but Zen has no system of philosophy. Although we have-- Soto school have-- has Shobogenzo, that is not possible to understand [in] just [a] philosophical way. That is why when some scholar write something about Shobogenzo, he sub- ... * transcript not available if server down
File Name: 65-07-28-D
SR: I cannot think of anything to talk [about] for this evening. So if you have some question please ask me, and I will talk about your question as an answer, and-- and then we will have discussion. Do you have some-- will you give me some subject to talk about? Student A: You spoke on-- of a large patience and a small patience [laughs] and elaborated on the large patience but not on the small patience. Could you make that all clear? SR: Oooh. That is-- you know, Reverend Katagiri's ... * transcript not available if server down
File Name: 65-07-29-A
SR: Purpose of practice is to have direct experience of buddha-nature. That is purpose of our practice. So whatever you do, it is-- it should be the direct experience of buddha-nature. We say-- in fifth precept we say, “Don't-- don't-- don't be attached”-- not “attached,” but-- ”don't be-- don't violate event the precepts which is not here.” [Laughs.] It is rather difficult to understand. In-- in Japanese it is not so difficult, but in English it is rather difficult to understand. It means, ... * transcript not available if server down
File Name: 65-07-29-B
[Are there any]1 questions so far I talked? Student A: Why-- why do we put our hands like this? And then-- is-- is that the best-- is that-- why? [Laughter.] SR: This is called “cosmic mudra.” Student A: Called what? SR: Cosmic mudra. One of the mudra-- Buddha's mudra. There are many and many mudras. This is good question, I think. Have you some other question? I will, you know-- I will talk about it. Student B: Once you know buddha-nature-- does it-- does ... * transcript not available if server down
File Name: 65-07-29-C
SR: Do you have some question-- some more question? Student A: Roshi, would you please talk about what the Buddhists think about killing or about-- maybe there's a precept or a doctrine-- SR: About killing? Student A: About killing. SR: Uh-huh. Student A: Because it's hard to understand, with all the killing that is happening in the world, why [2-3 words] stop. SR: About killing. What do you think it is “not to kill”? Student A: It's not to kill. SR: Mm-hmm. ... * transcript not available if server down
File Name: 65-07-30-A
* transcript not available if server down
File Name: 65-07-30-B
[Tape operator: The sentence about "your mind"1 was in the meditation before breakfast, and beginning here is the instruction at nine o'clock Friday morning.] SR: I have to give the conclusion to my talk for this sesshin. The science or philosophy is like a dissection. It is possible to analyze what we did after we did something [1 word]. But it is already dead corpse [laughs]-- dead corpse of our practice. So even though you analyze what you have done, it will not work. It will ... * transcript not available if server down
File Name: 65-07-30-C
SR: If you have a question, please give me. I want to answer about what I told you during sesshin. Student A: Sensei? I'd like to refer to a question someone else asked a couple of mornings ago, about helping other people. At that time you said that unless a person were enlightened, it wouldn't do much good to help other people. It seems to me that that would mean that probably most people in this room should not do anything for anyone else. I doubt we're all enlightened in this room, ... * transcript not available if server down
File Name: 65-07-30-D
SR: Do you have some question? Student A: Sensei, D. T. Suzuki wrote that “Zen was religion of the will,” is what he said. What do you think about that? SR: Religion? Student A: Of the will, he said. SR: Oh. I-- I haven't read it. What does he say? Student A: Oh. He just said-- I just remember this sentence. He said Zen is the religion of the will. SR: Will? Student A: Will. SR: I don't understand. Student: Willpower. SR: Will? Several Students: ... * transcript not available if server down
File Name: 65-07-31
Tape operator (Richard Baker): Saturday night lecture, beginning at 6:15, by either Reverend Suzuki or Bishop Sumi. SR: (opening words missed) thank Bishop Sumi for this sesshin. As we did last night, maybe good idea to ask you some question and I will answer briefly the—for the question, and after that you may ask some more questions, you know. In this way we can extend our discussion wider and wider. I think this is, maybe we—our discussion will be more successful, I think. So, if you have ... * transcript not available if server down
File Name: 65-08-05
I want to give the conclusion to this Prajna Paramita Sutra this morning. In short, this sutra suggests to us how everything exists. Everything exists in two ways, visible and invisible. Something visible is not invisible. Actual existence has two faces, visible and umm -- invisible. Something visible is not visible. Something not visible is visible. That is true. Because you think only something visible is only existence so you attach to something visible. And when you think only thing exists ... * transcript not available if server down
File Name: 65-08-12
I want to explain about our posture we take. When you sit left foot is on your right side, and right foot is on your left side. This is full lotus posture. When we cross our legs like this, although we have right and left foot, it is actually become one. So it means oneness of the duality. Not two, not one. This is the most important teaching. Not two and not one. Our body and mind is not two and not one. If you think our body and mind is two that is wrong. If you think your mind and body is ... * transcript not available if server down
File Name: 65-08-19
If you go to Japan and visit Eiheiji monastery -- before you enter the monastery you will see the small bridge called Hanshakukyo. “Hanshakukyo” means half dipper bridge. Half dipper bridge. Whenever Dogen Zenji used (dipped) water from the river, after he used half of it he returned the water to the river again without throwing it away. That is why we call that bridge Hanshakukyo -- Half dipper bridge. In Eiheiji monastery when we wash our face we do not fill the basin. We just use 70% of ... * transcript not available if server down
File Name: 65-08-26
In Zen poem it says, “after the wind—wind has—after the wind stop, I see the flower falling—I see a flower falling. After—because of the singing bird, I find the mountain—mountain calmer.” When something happen in the realm of calmness, we find the calmness. Before anything happen to the calmness, we do not feel the calmness. In Japanese saying it says, “for the moon there is cloud. For the flower we have wind.” Actually—usually it means the evanescence of life which we find it very difficult ... * transcript not available if server down
File Name: 65-08-28-A
Tape operator: This is the beginning of the-- it will be that we missed this morning's lecture at 9, which was a good one, and this lecture is at-- will be at one o'clock, and it's the-- this is a one-day sesshin, August 28. SR: Confucius said the most visible is the something invisible. There are many proverb-- Oriental proverb the same kind in Japanese: “A firefly, without voice, burns its body with enthusiasm, rather than cicada, which is noisy.”1 This is the same-- ... * transcript not available if server down
File Name: 65-08-28-B
[Tape operator (Richard Baker): This is the end of the one o'clock lecture. There may be another lecture later, which will follow immediately if there is.] SR: [Laughs.] I have nothing in my mind. [Laughs.] I don't know about what should I talk. So will you give me some topic-- topics to talk about? Or question? Student A: You say that we shouldn't be critical of our practice. But you say that if all of us [3–4 words] the part of us that desires to express our buddha-nature is the ... * transcript not available if server down
File Name: 65-09-09
The purpose of studying Buddhism is—is not to—to study Buddhism, but to study ourselves. It is impossible to study ourselves without some teaching. If you want to know what is water—because it is impossible to know what is water, so you—you want science, and scientist want laboratory, and in various way they may study what is water. So, it is possible to know what kind of element water has, or when wind come, what kind of form water takes, and what is a nature of water. It always come—comes down, ... * transcript not available if server down
File Name: 65-09-16
The basic teaching of Buddhism is the teaching of transiency or change. Everything changes is the basic teaching. And this truth is eternal truth for each existence. And no one can deny this truth. And all the teaching of Buddhism will be condensed in this teaching. This is the teaching for all of us and wherever we go this teaching is true. This teaching is also interpreted as the teaching of selflessness because our self nature of each existence is nothing but the self nature of all existence. ... * transcript not available if server down
File Name: 65-10-07
I am so glad to see you again. For two weeks I studied many things and I found that to have so many friends in this area is quite unusual. Back East they find pretty difficult to have good students. Of course there are many people who are interested in Buddhism, but quite few people are interested in pure form of Buddhism. They are interested in studying the teaching of Buddhism, or philosophy of Buddhism and they are comparing our Buddhism to another religion and they understand intellectually ... * transcript not available if server down
File Name: 65-10-14
I don’t feel to speak after zazen. I feel the practice of zazen is enough but if I should say something. I think what I shall talk will be how wonderful it is to practice zazen in this way. Our purpose is just to keep this practice forever. This practice is started from beginningless time and it will continue for endless future. Strictly speaking, for human being there is no other practice than this practice. There is no other way of life than this way of life, because Zen practice is direct ... * transcript not available if server down
File Name: 65-10-16-A
It is a great joy to practice sesshin with you in this way. I think this is quite unusual to be practicing zazen with many students in this room. Even in Japan I don't think this is always possible. Japan and America are not so far away today, although the ways of life are quite different from each other. I have studied many things in America which I could not study in Japan. And I think that you will study many things from us which you cannot study in America. In this way our effort will bring ... * transcript not available if server down
File Name: 65-10-16-B
We have finished sesshin with unusual results. We have practiced in our own way and our Patriarch's way, expressing our true nature, transmitted by Buddha to us. Our responsibility as Buddha's disciples is to manifest his way according to time and age, according to circumstances. Although how we express his way is not the same, that which is expressed is one true nature, which is universal for everyone and every existence. Someone may ask us how this kind of practice will benefit our everyday ... * transcript not available if server down
File Name: 65-10-16-K
Suzuki, Roshi, continued the morning instruction by explaining the importance and way of practice of walking-meditation (kinhin) and standing-meditation. Because Suzuki, Roshi, was walking around the Zendo during his explanation, the tape recorder did not pick up his words. Briefly: hands are held, right hand around left fist, at waist level, but a little out from the body and arms a little away from the sides; breathing is fairly slow and deep, stepping forward on the exhale, and preparing to ... * transcript not available if server down
File Name: 65-10-21
As you know, in Buddhism there are many schools. But you can classify Buddhism into Mahayana and Hinayana schools. Almost all schools in Japan belong to Mahayana school. Mahayana people called original Buddhists, old Buddhists or direct disciples of Buddha, called Hinayana Buddhists. It means small vehicle while Mahayana is big or large vehicle. But Mahayana school originated from Hinayana school. Development of Buddhism take place and Mahayana school is supposed to be more advanced school. But ... * transcript not available if server down
File Name: 65-10-28
In the past, in Hinayana practice in the first stage we still have consistent thinking faculties. We do not stop our pure thinking. This is interesting, very interesting point. Usually we stop thinking when we sit but in the first state we can retain our thinking in sitting. For instance when you contemplate on koan in Rinzai school they still think that thinking should be pure thinking. Pure thinking is the characteristic of human being. Pure thinking -- no emotional faculty. There is no emotional ... * transcript not available if server down
File Name: 65-11-00-A
Buddhism is very philosophical, and sometimes intellectual and logical. It is necessary to be logical and philosophical to believe in the teaching completely. If it is not logical and philosophical, you cannot believe in it. Our teaching should not be doubtful. Although intellectual and philosophical understanding of the teaching is not enough, it should be at least be logical and philosophical. Sometimes a student of Buddhism will become proud of the lofty, profound philosophical teaching. ... * transcript not available if server down
File Name: 65-11-00-B
Almost all of you have not practiced Zen so long, but I think you have made great progress. This result is more than we expected. As I always say, for the beginner the most important point is posture. While you are working hard on your posture you will study many things besides your physical training. Physical training always follows mental training, even though you do not try to train your mentality. To put your mind in the right way is one interpretation of Zen. Or to resume your right mind ... * transcript not available if server down
File Name: 65-11-04
When we practice our mind always follow our breathing. When we inhale, the air we take come inner world and when we exhale the air we exhale come to outer world. Inner world is limitless and outer world is also limitless. So our throat is like a swinging door. The air come in, comes out (like this -- demonstrating a swinging door). So called ‘I’ is just swinging door which moves when we take inhaling and exhaling. And it moves -- it just moves, you know -- that’s all what we do. So when we ... * transcript not available if server down
File Name: 65-11-11
People say to study Zen is difficult, in what way—but there is some misunderstanding why it is difficult. It is not difficult because to sit in cross-legged position is hard, or to attain enlightenment is hard, but it is hard to keep our mind pure, and to keep our practice pure in original way. Zen become more and more impure, and after Zen—Zen school established in China, it is a development of Zen, but at the same time it is—it become impure. But I don’t want to talk about Chinese Zen or history ... * transcript not available if server down
File Name: 65-11-18
When you get up early in the morning by alarm, I think you don’t feel so well. It is not so easy to come and sit even though -- even after you started sitting at first, you have to encourage yourself to sit well. This kind of -- those are the waves of our mind-- just waves and in pure zazen there should not be any waves in our mind. But while you are sitting those waves will more and more become smaller and your effort change into some subtle feeling. We say ‘pulling out the weed’. We make it ... * transcript not available if server down
File Name: 65-12-02
[After demonstration of Buddhist bow] To bow is very important-- one of the important practice. By bow we can eliminate our selfish, self-centered idea. My teacher had hard skin on his forehead because he bowed and bowed and bowed so many times and he knew that he was very obstinate, stubborn fellow, so he bowed and bowed and bowed and he always heard his master’s scolding voice. That is why he bowed. And he joined our order when he was thirty. For Japanese priest to join the order at the age ... * transcript not available if server down
File Name: 65-12-02-A
After zazen we bow to the floor nine times. By bowing we are giving up ourselves. To give up ourselves means to give up our dualistic ideas. So there is no difference between zazen practice and bowing. Usually to bow means to pay our respects to something which is more worthy of respect than ourselves. But when you bow to Buddha you should have no idea of Buddha, you just become one with Buddha, you are already Buddha himself. When you become one with Buddha, one with everything that exists, you ... * transcript not available if server down
File Name: 65-12-09
Here we recite the sutra just once but in Zen Center we recite three times. The first one is for direct disciples of Buddha. We call them arhat. Arhat means the disciples who completed their way. Arhat. But Mahayana Buddhists called them Hinayana which means small vehicle. Small vehicle means Hinayana. They called themselves great vehicle while direct disciples of Buddha was called Hinayana or small vehicle. That is not so fair but actually they called themselves great and called other Buddhists ... * transcript not available if server down
File Name: 65-12-11-A
Most of you are beginners, so it may be rather difficult why we practice zazen in this way. We always say, “just sit.” That’s all what we say. But if you sit, you will find out Zen practice—just to sit is not so easy. Just to sit may be the most difficult thing. To work—to work on something is not difficult; but do not—don’t work on anything is rather difficult. Without—when we have idea of self, we cannot stay still. Because we have some idea of self we find some reason why we work on something. ... * transcript not available if server down
File Name: 65-12-11-B
Buddhism has many annual year layers like big trees. And traditionally we respect those effort which our patriarchs did for more than two thousands of years. We have made a great effort to develop Buddha's way. And this point is very, very important for Buddhism as a religion. Without this point, without the appreciation of the effort our patriarchs did, it is difficult to have religious feeling in Buddhism. This temple is—was started six—1964 [actually it was 1934]. At that time there were ... * transcript not available if server down
File Name: 65-12-16
The purpose of my talk is not to give you some intellectual understanding but just to express appreciation of our practice. To sit with you in this way -- very unusual. Of course whatever we do in this life should be unusual; it is so unusual anyway. As Buddha said, “To appreciate our human life is as rare as soil on your nail.” You know, soil on your nail is so little. Our human life is so rare, and so wonderful, and when I sit I want to remain in this way forever, but I encourage myself to ... * transcript not available if server down
File Name: 65-12-23
In our practice we have no special object of worship. If so, our practice is something different from the usual practice. If we say we have no purpose in our practice, you will not know what to do. If there is no purpose, no goal, in our practice we don’t know what to do. But there is way. Joshu said, “Clay Buddha cannot cross water; bronze Buddha cannot get through furnace; wooden Buddha cannot get through fire because it will burn away.” So whatever object you have, if your practice is directed ... * transcript not available if server down
File Name: 65-12-30
I found out that it is necessary -- absolutely necessary to believe in nothing. We have to believe in something which has no form or no color -- something which exists before every form and colors appear. This is very important point. Whatever we believe in -- whatever god we believe in -- when we become attached to it, it means our belief is based on, more or less, self-centered idea. If so, it is -- it takes time to acquire -- to attain perfect belief or perfect faith in it. But if you always ... * transcript not available if server down
File Name: 66-00-00-AE
In the Prajna Paramita Sutra the most important point, of course, is the idea of emptiness. Before we understand the idea of emptiness, everything seems to exist substantially. But after we realize the emptiness of things, everything becomes real--not substantial. When we realize that everything we see is a part of emptiness, we can have no attachment to any existence; we realize that everything is just a tentative form and color. Thus we realize the true meaning of each tentative existence. ... * transcript not available if server down
File Name: 66-00-00-BE
If you want to understand Buddhism it is necessary for you to forget all about your preconceived ideas. To begin with, you must give up the idea of substantiality or existence. The usual view of life is firmly rooted in the idea of existence. For most people everything exists; they think whatever they see and whatever they hear exists. Of course the bird we see and hear exists. It exists, but what I mean by that may not be exactly what you mean. The Buddhist understanding of life includes both ... * transcript not available if server down
File Name: 66-01-06
Already we feel night become shorter and shorter when I come here. Dogen Zenji says, “Even though it is midnight dawn is here. Even though dawn comes it is night-time.” This kind of statement, or understanding is our understanding transmitted from Buddha to patriarchs, and from patriarchs to Dogen and to us. We call night-time day-time; day-time night-time. Night-time and day-time is not different. We just call same thing sometimes night-time and sometimes day-time. Night-time and day-time is ... * transcript not available if server down
File Name: 66-01-13
Buddhism is, maybe, rather difficult to understand for you because Buddhism is not monotheism or pantheism. This is -- Buddhism is something different from your understanding of religion. It may be better to consider -- to accept Buddhism something quite different from your understanding. It looks like pantheism, but in Buddhism also there is several ways of believing in our life -- [blank] -- something like pantheism because we say everything has Buddha nature so in this point Buddhism is pantheism, ... * transcript not available if server down
File Name: 66-01-20
The purpose of zazen is to attain the freedom of our being, physically and mentally. According to Dogen Zenji -- Dogen -- every being -- every existence is flashing into the vast phenomenal world, and each activity of the being -- each existence is another understanding, or expression of the quality of the being. I saw many stars in the car when I’m in the car this morning -- in my car this morning. The stars I saw in the car was nothing but the light from the heavenly bodies which traveled many ... * transcript not available if server down
File Name: 66-01-21-A
The next chapter1 which we will learn is about precepts. And this is pretty difficult one, so before we study how to recite it, and I want to explain it beforehand. The precept observation is very important for Zen practice. If we eat too much, we cannot sit. If we do not have enough sleep, we cannot sit. So your-- physically and mentally, you have to adjust your life so that you can sit. This is very important point. Zen or Buddhism is actually the way of life, and way of life ... * transcript not available if server down
File Name: 66-01-21-BN
In Prajnaparamita Sutra, which we recite every morning and evening, it says, “No mind.” It says, “No form, no sensation, no thought, no active substance, no consciousness, no eyes, no ear, no nose, no tongue.” And so on. No. This negative, no, means liberation. When you do something, you know, it doesn't mean you have no nose or no eyes. You have eyes; you have nose. But when we say, “no nose,” it means you think, you know, your faces consist of your nose and eyes and mouth and hairs and ears. ... * transcript not available if server down
File Name: 66-01-26
In our scripture it is said that there are four kinds of horse -- an excellent one and a not so good ones and bad horse. The best horse will run before it sees the shadow of the whip -- that is the best one. And the second one will run just before the whip reach his skin -- and that is the second one. The third one will run when it feels pain on his body -- that is the third. The fourth one will run after the pain penetrates into his marrow of the bone -- that is the worst one. When we hear this ... * transcript not available if server down
File Name: 66-02-00
Zen Center is not a group of people setting themselves apart from society, each striving for his own personal enlightenment. All of us, including himself and Reverend Katagiri, are Americans, responsible to the society which supports us. The Bodhisattva’s vow is to seek for the enlightenment of all beings before oneself, and actually, to help others is to help oneself. Without this spirit, our practice is not true Zen. To help others, however, is not to have idealistic dreams about the possibility ... * transcript not available if server down
File Name: 66-02-09
In India there were many schools. We count major school -- we count six major schools, but the most -- we can divide those schools into two -- we can classify those schools into two. As you know there were four classes in India, and the first class was the Brahman class and they believed in some different existence which is called Atman. And our world in terms of phenomenal world was supposed to be the unfolding of divine being, and it reveals itself through sages. So in nature divine nature ... * transcript not available if server down
File Name: 66-02-17
The message for us for today was ‘cultivate your own spirit’. It says there on the calendar -- ’Cultivate your own spirit. This is very important point and this is how we practice Zen. When -- for us to hear lecture, to give lecture or to recite sutra, or to sit, of course, is Zen. Each of those activities should be Zen, but if you do not -- if your effort or practice is not -- does not have right orientation it does not work at all -- not only it does not work -- it may spoil your pure nature. ... * transcript not available if server down
File Name: 66-02-18
Every morning at monastery it says, "In the night—in the darkness, there is brightness, in the brightness there—there is darkness."1 Darkness, you will find in your practice, can be—bring into your life other dark side of—bright side of your life. In that case some limitation is necessary, so we should do various things at right time in adequate way—in some certain way. We cannot mix up things. Things which you should put higher place, you should put it in higher place. The things which ... * transcript not available if server down
File Name: 66-01-22N
[Tape operator tests microphone] To practice sesshin [30 second gap in audio - remaining audio has bleed through of radio programs and music] There be no reasons for you to consider–there is—we are only thing you ignore thing[?] you will disciple Buddha any day[?]. Practice this day [laughs] will introduce you to pain[?][laughter]. Moreover, we better be all part of at least for the hour[?]. No bottom[?][laughs]. It’s all right [laughs]. What will be will be. I think you know that the ... * transcript not available if server down
File Name: 66-02-19
Our aim is always constant, and same -- same way. But I should -- I would like to sit with you ?? one-hundred percent that acquired ?? from our sesshin. Our practice is I think, very good but, maybe seventy percent is not so good, not ninety -- ninety-nine. Ninety-nine and a half percent spirit is not true. And seventy percent spirit is not also good. Our practice should be one-hundred percent spirit; if it is not there is no one-hundred percent spirit ?? that is not our way (?) I always say ... * transcript not available if server down
File Name: 66-02-19-A
SR: Once a candle start to burn it will continue to burn on altar[?]—but when the center of the candle is covered by wax it is rather difficult to catch fire. How to save your life[?] [laughs]. Be certain[?] your practice continue to burn [laughs]. It is safer to catch fire—the fire of freedom[?] this is it[?]—it—it does not burn, it is even difficult to set fire. We would have to take fire to start it ???. Originally candle—is like ???, but sometimes it is not. When the center is covered ... * transcript not available if server down
File Name: 66-02-24
My master passed away when I was thirty three. So after his death I became pretty busy. I wanted to devote myself just to Zen practice, but I couldn’t stay at Eiheiji monastery because I had to be the successor of his temple. For us, it is necessary to keep constant way -- not some kind of excitement, but we should be concentrated on usual every day routine. If one become too busy and too much excitement our mind will become rough -- rugged. This is not so good for us. So, if possible, try to ... * transcript not available if server down
File Name: 66-03-03
The precept today is giving, the joy of giving. Everything is something which was given; every existence in nature, every existence in human world, every cultural work we do is something which was given to us or which is being given to us, relatively speaking. But actually everything is originally one. So it may be better to say we are giving out everything. It is the same thing. Relatively speaking everything is something given to us but actually we are giving everything -- giving out or expressing ... * transcript not available if server down
File Name: 66-03-13-A
Good morning. This lecture is for advanced student in his practice, but I think this lecture will help you even though you haven't advanced practice. And at least some day you will understand this lecture. This is the gist of Dogen's teaching, and various offshoot are the 95 fascicle of-- fascicles of his work. This is basic teaching-- basic teaching of Dogen. And we have finished the first paragraph, anyway: When all things are Buddhist -- [gap in tape of 21 sec.] [phenomena, we ... * transcript not available if server down
File Name: 66-03-13-B
We started to recite Lotus Sutra-- Shushogi. Shushogi is the-- consist of various teachings from Shobogenzo written by Dogen Zenji. From 95 fascicle of his work, we compiled various teaching in a handy way so that you can recite it. This is Shushogi. I want to explain Shushogi-- the meaning of Shushogi little by little. Shushogi. This is translate-- translation by Doctor [Reiho] Masunaga, Page 48.2 To arrive at thorough understanding of birth and death-- this is a crucial ... * transcript not available if server down
File Name: 66-03-13-C
I want to continue the lecture about Dogen Zenji's Genjo Koan. It is almost impossible to translate this part into English. I'm not so interested in translating ?? Buddhist thoughts ?? It is so different. But this translation may not be perfect ??? so I want to use this. As he himself says, this is ??? and the word -- the words he used is not as good. But he want ?? to find some new meaning in your language, through study of Shobogenzo, so you yourself put some new meaning to those words he uses ... * transcript not available if server down
File Name: 66-03-26-A
When we feel the evanescence of life, or when we have problem for ourselves, and direct feeling of the problem—of the fact you have to face—is how you arise the way-seeking mind. When we study something, we usually set our everyday problem aside, and for a while we study something especially. That is how we study generally[?]. On Sunday you may go to—you will go to church, but to go to church and your everyday life is some completely different things—two completely different activity. But ... * transcript not available if server down
File Name: 66-03-26-BN
In this moment, it restricted, you know, or limited, which is attainable under some restriction. It's real? limited. [Do you understand? ?? That is what I meant. Q: Is that part of you which you restrict, the same part of you that is liberated? Yeah. Some restriction necessary. For our liberty??, our [self restrict?? necessary to obtain?? liberty??. Q: What are you to restrict, or what am I to restrict? According to the ??? we're some kind of, under some kind of circumstances are ... * transcript not available if server down
File Name: 66-03-26-C
Our monthly one-day sesshin is not a matter of something unusual for us anymore; we are quite—get accustomed to it. But whenever we have this sesshin, we have some renewed feeling for zazen, and my talk may be different from what I said before. But the main point of my talk is always concentrated on several important point: one is the way-seeking mind, and right practice, and attitude towards practice, or discipline, or study of Buddhism. I am not so interested in what we will acquire by practice ... * transcript not available if server down
File Name: 66-05-21-bn
Reverend Suzuki gave us a brief account of his trip to the east coast. He concluded by telling us that Mrs. Shalk will lead the weekly zazen group in Vermont until they have some leader... … Rev. Suzuki explained his plan of building a monastery, a spiritual center for the various Soto Zen groups in America. Both he and Dick felt that we might not get such an opportunity to buy equally advantageous land, and shouldn't miss this chance. Before we could build monastery, we would build a small building ... * transcript not available if server down
File Name: 66-05-25
The secret of all the teaching of Buddhism is how to live on each moment. Moment after moment we have to obtain the absolute freedom. And moment after moment, we exist in interdependency to past and future and other existence. So in short, to practice-- if you practice zazen, concentrating yourself on your breathing moment after moment, that is how to keep precepts, how to have the actual understanding of Buddhist teaching, and how to help others, and how to help yourself, how to attain liberation. ... * transcript not available if server down
File Name: 66-05-26
Firewood turns into ash, and it does not turn into firewood again. But do not suppose that the ash is after and the firewood before. We must understand that firewood is at the stage of firewood, and there must-- and there we find-- there we find its before and after. And yet with this past and future, its present is independent of them. Ash is at the stage of ash, and there we find its before and after. Just as firewood does not become firewood again after it's-- after it is ash, so does not ... * transcript not available if server down
File Name: 66-06-00
[The following section is compiled from Shunryu Suzuki's sesshin and Sunday lectures to complete the discussion of Buddhist precepts.] The secret of the entire teaching of Buddhism is how to live each moment. Moment after moment we have to obtain absolute freedom, and moment after moment we exist interdependent with the past, future, and other existences. In short, if you practice zazen concentrating on your breathing moment after moment that is how to keep the precepts, to have an actual ... * transcript not available if server down
File Name: 66-06-19-A
SR: Someone has my-- my paper.1 Student: [4-6 words unclear.] Wednesday night-- [6-8 words]-- Wednesday night. SR: Wednesday? Student: Yeah. Finish the whole thing. SR: Hmm? Student: Wednesday night we finish the whole thing. SR: No, Wednesday we do Shushogi.2 Do you finish until the bottom part of Page 3? Student: No, I think we finished the whole thing. SR: Whole thing. Student: Wednesday night we did it. SR: Oh. [Laughs.] ... * transcript not available if server down
File Name: 66-06-19-B
[Now it is specifically taught in Buddhism that life does not become death.] For this reason, life [is] called “no-life.” It is specifically taught in Buddhism that death does not become life. Therefore, death is called “no-death.” Life is a period of itself; death is a period of itself. They are like winter and spring. We do not call winter the future spring, nor spring the future summer. Here he talks about life and death. But this life and death does not just mean the problem of ... * transcript not available if server down
File Name: 66-06-19-C
Last time I explained the ten prohibitory precepts: Do not kill. Do not steal. Do not be immoral. Do not lie. Do not sell intoxicating liquor. Do not speak of other's shortcomings. Do not praise yourself or blame others. Do not grudge giving to charities material or spiritual. Do not be angry. Do not speak ill of the Triple Treasures. Those precepts looks like quite common precepts and nothing-- nothing special. It is not [laughs] quite usual, and almost all the people know ... * transcript not available if server down
File Name: 66-06-19-D
When the truth does not fill our body and mind, we think that-- we think that we have enough. When the truth fill our body and mind, we know that something is missing. For an example, when we view the world from a boat on the ocean, it looks circular and nothing else. But the ocean is neither round nor square, and its features are infinite in variety. It is like a place-- it is palace-- it is like a palace. It is like a jewel. It seems circular as far as our eyes can reach at the time. All things ... * transcript not available if server down
File Name: 66-06-23
When we sit in this way our mind is calm and quite simple. But usually our mind is not so calm and our mind is very complicated. When we do something it is difficult to be concentrated on what we do and because, before we do (something) we think and when we think the thinking leaves some trace, and the thinking not only leave some trace but also it will give us some particular notion to do something. That notion makes our activity very complicated. When we do something quite simple we have no ... * transcript not available if server down
File Name: 66-07-00
In the last paragraph of Ashishogi is one of our scriptures compiled in (blank) period by various Zen masters out of Shobogenzo. In this last part of this Shobogenzo Dogen says, “This mind itself is the Buddha. By awakening to a thorough understanding of this mind you will truly show your gratitude to the Buddha”, he says, “and you should carefully think about who is the Buddha which is the mind itself.” That is the last -- that is the statement which is in the last part of Ashishogi (sp?). ... * transcript not available if server down
File Name: 66-07-07
“To benefit of -- to benefit others we have four types of wisdom: charity, tenderness, benevolence, and sympathy.”1 Student: Excuse me, what page is this? SR: Hmm? Student: What page? SR: Page 52 - fifty. The last part. “To benefit others we have four types of wisdom: charity, tender—tenderness, benevolence, and sympathy. These represent the desire and effort of bodhisattva. Charity stand opposed to covet—covetousness [SR pronounces this more like “curvaceousness”].” Here ... * transcript not available if server down
File Name: 66-07-23
Before, we have been discussing about what is bodhisattva-mind, how to help others before we help ourselves. And this practice is four—firstly it is to give something, which is Dana Prajna Paramita. And, two, kind word—to—to be kind, to ourself—to others, and to utter kind words. And to help others in various way. To give some teaching is also to help others. But, when we—here we emphasize to help others by various way, not only several ways we pointed out, but also various way. So, here he says, ... * transcript not available if server down
File Name: 66-07-23-A
[Tape operator's microphone test at beginning, followed by silence up to 1:00] I'm so sorry, I didn't think (pause) When I get up -- when I woke up, it was already eleven thirty [laughs]. I felt as if I had slept for [slight glitch in tape] I thought I slept enough [laughs]. So I made up my mind to give you a lecture. The last part of the chapter twelve in Shushogi is very important chapter. And several words of Dogen - Dogen Zenji - is very important. What it means is very deep. Even though ... * transcript not available if server down
File Name: 66-08-15
This is a rather mixed-up lecture, with this lecture, which I've called on the back of the box “Number D”1-- ”Letter D”-- starting on tape No. 1, marked tape No. 1, and ending on tape No. 2, starting on the end of Track 2 of tape No. 1 and ending on the end of Track 2 of tape No. 1-- of-- ending on the track-- Track 2 of-- excuse me-- ending on Track 1-- so it's very complicated because the plastic reel is numbered 2, and it should be really Track 1. It's actually Track 1. Maybe I'll ... * transcript not available if server down
File Name: 66-08-15-A
The second paragraph [of the Genjo Koan]: That we move ourselves and understand all things is ignorance. That things advance and understand themselves is enlightenment. It is Buddha who understand ignorance. It is people who are ignorant of ignor- -- enlightenment. Further, there are those who are enlightened about enlightenment, and those who are ignorant of ignorance. [Recording stops.]1 SR: -- trace of enlightenment-- enlightenment-- -- trace of enlightenment-- enlightenment-- ... * transcript not available if server down
File Name: 66-08-15-B
[2-3 words] those who cannot appreciate the-- the food we are serving [?] to you cannot appreciate our teaching in its true sense. When you listen to the teaching-- our teaching, we should accept it, but if you have some prejudice, you cannot accept the teaching. Those [?] do not appreciate-- appreciate [?] in its true sense, meaning [?] we should not have any discrimination with our food. This is good test for ourselves. The food you have now will not be complete for you. Something will be quite ... * transcript not available if server down
File Name: 66-08-15-C
[It is necessary] for us to think everything out, or else we-- we find it pretty difficult to have firm conviction in our understanding and practice Zen. Originally Zen is not some practice based on some particular intellectual teaching or understanding. But Buddhism is one of the religions which is highly intellectualized. So for us, especially for us who are very much intellectualized, even though each one of us is not so highly intellectualized, but you read and what you hear is based on some ... * transcript not available if server down
File Name: 66-08-15-D
The first day of the sesshin is almost finished. In the first day, I wanted you to establish a good posture. It is rather-- it was not appropriate to give you some-- something to work on intellectually, but as you have been physically worked so hard, so for a change I will give you some intellectual problems in Buddhism. We are now coping with the problem of causality. This-- I think Reverend Katagiri must have told you something about this, I think. But this problem is very big problem-- ... * transcript not available if server down
File Name: 66-08-16
* transcript not available if server down
File Name: 66-08-17N
Sesshin: Evening Lecture Sokoji, San Francisco The topic about causality—causality. We believe in causality, but our way of believing in cause and effect—theory of cause and effect is not the same as people—ordinary people believe in it. Before we talk about—or before we discuss about the causality, we—we saw two viewpoints of life. One is just mechanical way of understanding of existence. Another is like determinism, to believe in some result. Nowadays, people apply those two view of ... * transcript not available if server down
File Name: 66-08-18-A
Tape operator: As I've said already, this machine has an idiosyncratic quality of-- if you don't-- [if] the buttons aren't pressed right it doesn't record clearly, and the last, say, fourth or fifth-- fifth or sixth-- actually last ten minutes of that, I guess, of Roshi's lecture this afternoon was lost, except for the very last portion which-- because he started talking again-- I turned the machine off, and when I turned it back on it started to record properly. Most of what is lost was a translation ... * transcript not available if server down
File Name: 66-08-18-B
Before translating original text,1 I want to make sure the understanding of—our traditional way of understanding of teaching or our understanding of practice. As being goes on and on from formed to forming,2 our teaching develops on and on. It—it is new expression of old teaching in one way, and—but on the other hand it is returning to the old teaching. Actually it is the same thing. To—from Buddha to us and to—from us to Buddha, it is same thing. It is same understanding, ... * transcript not available if server down
File Name: 66-08-19-A
I think you must have tired out [laughing], but not yet. I know you are not tired out yet. Don't give up before you [are] actually tired. It is not so easy to be tired out. It is pretty difficult. Before you get tired out, it takes many and many years [laughter]. Don't worry. You know, the Sixth-- Sixth Patriarch-- this Zen master1 is the direct disciple of the Sixth Patriarch and who was very famous, but unfortunately he had not good disciple. But he became a teacher of the emperor. ... * transcript not available if server down
File Name: 66-08-19-B
Don't be attached to your attainment as a result of-- as a result of past effort. Or don't be attached to the refreshed stage you attained mechanically. Open up your mind wider and more-- be more subtle, ready to accept things as it is, and practice-- continue your practice. This is the meaning of sesshin. The mind you attained is not even quite newly refreshed mind. It is nothing itself-- itself, free from all attachment. I am very much grateful to sit with you in this way and to have more ... * transcript not available if server down
File Name: 66-08-19-C
This-- this fascicle of [Shobogenzo] “Sokushin Zebutsu,” “Mind Itself Is Buddha”-- in this fascicle, he [Dogen Zenji] is giving us instruction [on] what is our practice-- what is transmitted way of practice from Buddha to us. “Mind itself is buddha” is-- looks like a kind of statement, but as you have seen already, it is not a statement at all for him and for us too if we understand what he meant with it. So forgetting all about what he said in Shobogenzo, I want to give you the idea of our ... * transcript not available if server down
File Name: 66-08-19-D
We have already a pretty good understanding of our practice because we have studied it from various side. Here is the interesting subject. I think you-- you can easily understand this subject.1 Main Subject Attention! A monk asked Joshu: “All the dharma lead up to the one, but what does the one lead up to?” Joshu said, “I was in the Province of Sei. I made a hempen robe. It weighed seven pounds.” This is very famous story. Attention! A monk asked Joshu: “All ... * transcript not available if server down
File Name: 66-11-09
Suffering comes from desires. Zazen leads to the strength to cut off the root of suffering. When we are free from our suffering we are called Buddhas. But our desires are limitlessly deep. Hence it is impossible to totally cut off our human suffering. For a while zazen will alleviate suffering, but zazen is not a complete remedy. [Suzuki Roshi emphasizes improving oneself little by little rather than by trying to cut off one's suffering at a single stroke. -- “A little fire is still fire. ... * transcript not available if server down
File Name: 66-11-16
Many people mistakenly believe that Zen Buddhism is mystical. The practice of zazen is not for gaining a mystical something. Zazen is for developing or allowing, a clear mind, as clear as a bright autumn sky. Zen practice is to get to our True Mind, the mind not accessible to thinking. This mind cannot be consciously known by ordinary efforts. An unusual effort is necessary -- this effort is zazen. If we give up our foolish measuring of our zazen as good or bad then we can ... * transcript not available if server down
File Name: 66-11-20
* transcript not available if server down
File Name: 66-11-30
Religion is just for ourselves. We cannot really be religious for others. But neither can we help ourselves without helping others. The point is to get beyond merely deliberate conscious behavior. To consciously help others is a self-centered activity. Correct helping is an activity without purpose, without self-conscious aim. Similarly, self-conscious zazen will lead to problems - self-created problems. Such problems are natural for beginners, but because they arise naturally is ... * transcript not available if server down
File Name: 66-12-01
We should establish our practice where there is no practice or no enlightenment. As long as we practice zazen in the area where there is practice and enlightenment there is no chance to make perfect peace for ourselves. In other words we must firmly believe in our true nature. It is beyond our conscious realm -- conscious experience. There is good or bad or practice or enlightenment only in our conscious experience but whether or not we have experience of it what exists is actually there, exists. ... * transcript not available if server down
File Name: 66-12-08
I am very glad to be here the day Buddha was born -- when Buddha attained enlightenment under the Bodhi tree. When he attained enlightenment under the Bodhi tree he said, “It is wonderful to see Buddha nature on everything and in each individual.” What he meant was when we practice Zen -- zazen we have Buddha nature and we are all Buddha himself. By practice he did not mean just to sit under the Bodhi tree or to sit in cross-legged posture. Our cross-legged posture is the basic posture or original ... * transcript not available if server down
File Name: 66-12-17-A
In the first instruction of ten instructions in Gakudo-yojin-shu,1 Dogen Zenji emphasize to arise the way-seeking mind. And way-seeking mind, according to him, is the mind to-- the mind to-- to have direct feeling of evanescence of life. When we feel the evanescence of life directly, we will not have any more ego-centered idea. And our practice will be quite pure and strong. And on each moment, we will do our best in our practice. That is the most important point in our way. And ... * transcript not available if server down
File Name: 66-12-17-B
In Buddhist training we always received the true Key handed down by our predecessors. How can we use our selfish mind for this? We cannot gain Buddhism with mind or without mind. Just remember that if the training will-- will-- training will and the Buddhist way to do-- Buddhist way do not combine, our body and mind are not calm. If not calm, our body and mind are not comfortable. If we have gaining idea, we cannot practice Buddhism, which is something beyond our ordinary purpose of life. ... * transcript not available if server down
File Name: 67-01-05
In our practice the important thing is our physical posture we take, and breathing -- way of taking breathing. Those are very important because we have -- we are not so much concerned about our deep understanding of Buddhism. As a philosophy Buddhism has very deep and wide and firm system in our thought, but Zen does not concerned about those philosophical understanding but we emphasize our practice. But why it is so important -- we must understand why our physical posture and breathing ... * transcript not available if server down
File Name: 67-01-12
Don’t try to stop the thinking when you are practicing zazen. Let it stop. If something comes into your mind let it come and let it go out. It will not stay long. But if you try to stop it, it means you are bothered by it. Don’t be bothered by anything. Actually we say something comes from outside, but it is -- actually it is the waves of your mind, so wave cannot be -- will stay -- will become more and more calm. So in five minutes or at most ten minutes your mind will be completely serene and ... * transcript not available if server down
File Name: 67-02-02
As I cannot speak your language so well that I find some way to communicate with you. And this effort I think results something very good. Originally we say if we do not understand master’s word you cannot understand our way. Communication is very important in our practice. If you -- we say if you do not understand master’s word, or master’s language -- I do not know -- not language, but word -- anyway the way he speaks, or to understand your master in its true sense that is what we mean. So ... * transcript not available if server down
File Name: 67-03-12
“We should sit in the middle of our problems.” The world of thinking is that of our ordinary mind. The world of consciousness is that of buddha mind. Phenomena in the world of thinking are constant naming or labeling by our minds as we experience phenomena. The world of consciousness mind does not label or name, it only reflects. The Buddhist way then of understanding phenomena is by accurate unbiased observation followed by reflection of a similar nature. In the world of thinking, ... * transcript not available if server down
File Name: 67-03-00
EPILOGUE: I am so glad to see you again. Although I have only been gone two weeks, it seems a much longer time. Saturday and Sunday I led a two-day sesshin in Northampton. On Thursday I gave lectures at Smith College. I went to New York and saw many people. At the Community Church I gave a lecture, and there were seven hundred people in the audience. I was rather amazed. I could not start my lecture because people were constantly coming in; we had to wait until all of them were seated. I laughed; ... * transcript not available if server down
File Name: 67-03-22
Wednesday, March 22, 1967 Sokoji Tony Artino notes Suzuki read a rendition of Joshu's Mu. He said Joshu began serious study, including travel and visits to various masters, after the age of 60. Before that he spent most of his time caring for his old Zen teacher. Does a dog have buddha nature? Everyone knows that buddha nature is everywhere and includes everything. But if we all are buddha, why practice zazen? Consider the air. It too is everywhere, but until we use a fan, we are not ... * transcript not available if server down
File Name: 67-03-23
To live in the realm of Buddha Nature means to die as a small being, moment after moment. When we lose our balance we die, and at the same time, to lose our balance, sometimes, means to develop ourselves, or to grow. If we are in perfect balance we cannot live as a small being. So whatever we see the things are changing, losing their balance. Why everything looks beautiful is because it is something out of balance, but it is background is always in perfect harmony and on this perfect harmony ... * transcript not available if server down
File Name: 67-03-26
“When small mind finds itself in big mind, there is peace.” To transmit buddha-mind is to transmit our practice. There is then no small mind or small self. Our small self is included in our big self. When small mind feels it is big mind I think we are then troubled by its assertiveness. When the small mind finds its correct place in our big mind, then there is peace - everything is our large mind. Transmission of this big mind occurs with no loss "of even a speck of dust” (Dogen) by the master, ... * transcript not available if server down
File Name: 67-04-02
Sunday April 2, 1967 Sokoji Tony Artino notes “Our pockets are full of treasure right now.” (From Dogen) We originally were and are buddha nature. But the instant we attach something, we lose our nature. As analogy, consider the transparent nature of my eyeglasses. Attachment is like pasting images on them. In such a case they cannot function according to their true and original nature. When we retain our transparency, we are buddhas. When we attach to something we are ordinary ... * transcript not available if server down
File Name: 67-04-05
A lecture here in the zendo is meaningful in a way quite different from that of an ordinary public lecture. Here you are students and there you are members of an audience. The difference in attitude and probably attentiveness is significant. If you realize the difference between listening as a students and as an audience member, you will know how to study Buddhism. Mr. Watts did a good job at his lecture. In an ordinary public lecture situation it is very difficult to speak of buddha nature. The ... * transcript not available if server down
File Name: 67-04-06
Zazen is not one of the four activities: to walk, to stand, to sit, to lie down,, we say, are the four activities or four ways of behavior. Zazen is not one of the four ways of behavior according to Dogen-zenji , the Soto school is not one of the many schools. Chinese Soto School is one of many schools of Buddhism, but according to Dogen, his way is not one of the many schools. You may say, if it is so, why do you put emphasis on just sitting posture, or why not put emphasis on having a teacher ... * transcript not available if server down
File Name: 67-04-13
There may be various kinds of practice, or ways of practice, or understanding of practice. Mostly when you practice zazen you become very idealistic with some notion or ideal set up by yourself and you strive for attaining or fulfilling that notion or goal. But as I always say this is very absurd because when you become idealistic in your practice you have gaining idea within yourself, so by the time you attain some stage your gaining idea will create another ideal. So, as long as your practice ... * transcript not available if server down
File Name: 67-04-16
A teaching cannot be whole and perfect because it, like a medical prescription, is specific to certain people and circumstances. The Diamond Sutra is probably the closest to a universal teaching because it was a teaching the Buddha addressed to his own deep self. _________________ Tony Artino notes on Shunryu Suzuki lecture. This transcript is a retyping of the existing City Center transcript. It is not verbatim. No tape is available. The City Center transcript was entered onto disk by Jose ... * transcript not available if server down
File Name: 67-04-22-A
1 -- students. I want to give some important points. First of all, when you want to study Buddhism or Zen, you must give up worldly desires or you must realize that it is useless to seek for worldly desires. But it may be rather difficult to realize that it is foolish to seek for worldly desires. Sometime, people mix up religious way-seeking mind and worldly desires. They think they are-- there is-- are seeking for a truth or a religious truth, but actually they are seeking for ... * transcript not available if server down
File Name: 67-04-22-B
2 -- you have many things to do for yourself and for Zen Center. You-- this sesshin was wonderfully done. This is, I think, very unusual. By usual mind this kind of thing cannot be fulfilled. I think this is because-- it is because of your bodhisattva-mind, which is to do things for others or for your future descendant rather than for yourself. What you have in your mind is what should be done for your-- for others or for your descendant. Although you are quite young, but still you ... * transcript not available if server down
File Name: 67-04-26
Suzuki read from a letter to him by an American student. The writer mentioned her mind is “like a babbling monkey” and asked, “What should I do while sitting?" This question cannot be answered directly. But anyway, your Buddha Nature exists whether you do zazen or not. Anything you do is an expression of your Buddha Nature, not someone else's or a demon's. This is so whether you realize it or not. However, though anything you do is your own true nature, you misunderstand the occurrence. ... * transcript not available if server down
File Name: 67-05-17
You may think that the various religions of the world will, as a natural course of events, tend to become unified, until a single religion answers to the whole world. But this is not so, because such a tendency towards unity is not the natural way a religion develops. In Buddhism for example, there are many different sects or schools. These differences arose from the same teachings because of the differences in the way of life and the national character of those who studied the Buddha's ... * transcript not available if server down
File Name: 67-05-18
The most important point in our practice is to have right effort. The right effort which is directed to right direction is necessary. Usually our effort is making towards wrong direction. Especially, if your effort is making -- your effort is directed towards wrong direction without knowing it means so-called deluded effort. Our effort in our practice should be directed from being to non-being, from achievement to non-achievement. Usually when you do something you want to achieve something but ... * transcript not available if server down
File Name: 67-05-21
“Will power is something you have always.” Thinking power in zazen is not thinking anymore. It includes being in a thinking attitude, but without any object of thought. When you sit you should settle yourself as if you were never going to stand up again. Usually our understanding of religious life is one-sided, emphasizing emotion or intellect or will such as asceticism. This sort of understanding misses the unity of these aspects of consciousness. Dogen’s religion is called wondrous and ... * transcript not available if server down
File Name: 67-05-28
Questions to Suzuki on difference between a monk and a master. To practice anything we must know our own position. In true activity there is no duality. This includes true thinking. True activity includes everything. We cannot say which occurs first - pure practice or egolessness. When one happens, the other is there also. There is no such thing as mind. There is no particular location for mind. What is mind? Student: The other evening I looked at mountains for a long time. After ... * transcript not available if server down
File Name: 67-05-31
It is so that religion is a cultural-social phenomena as well as a personal experience. But even if one is concerned with societal ills within religion or other aspects of social life, religion should be through and through personal. One should not follow the dictates of their culture like docile sheep, but it is also unhealthy to feel disdain for one's society, and just to mouth noble platitudes while neglecting one's own real problems. If one acts upon their notions of the correct society ... * transcript not available if server down
File Name: 67-06-01
There is big misunderstanding about the idea of naturalness. Most people who come to us believe in some freedom or naturalness, but their understanding of naturalness is so-called heretic naturalness. Heresy -- a kind of heresy. We call it (ji neng den getto)? In Japanese. ( Jin eng den getto [?] ) means something which -- some idea that there is no need to be formal or to be rigid, just a kind of ‘let-alone-policy’, or sloppiness. That is naturalness for most people. But that is not the naturalness ... * transcript not available if server down
File Name: 67-06-11
Today I will explain Buddha, Dharma, and Sangha. Originally, Buddha is, of course, the one who attained enlightenment under the Bodhi tree and became a teacher of all the teachers. Dharma is the teaching which was told by Buddha, and Sangha is the group who studied under Buddha. This way of understanding Buddha, Dharma, and Sangha is called the “manifested three treasures,” or as we say in Japanese, Genzen sanbo. Genzen is “to appear.” Of course, whether Buddha appeared or not, there is truth. ... * transcript not available if server down
File Name: 67-06-12
From now on, on each Sunday service I want to continue the lecture about-- Shishoku [?]. This is our text [by Dogen Zenji]. We explained-- we studied about already the three-- the three refuges which is fundamental precepts for Buddhist and we have sixteen precepts, three refuges, triple treasures and ten commandments or ten prohibitive-- prohibitive precepts. And the three refuges and the three, the triple treasures are basic precepts. And before we take triple treasures, we take repentance. ... * transcript not available if server down
File Name: 67-06-22-A
I am so grateful to introduce to you Kobun Chino, sensei. He was appointed to Zen Center to be a teacher of you. I hadn’t met him before. I was told about him but yesterday I met him for the first time and I felt as if we were old friends. I was so happy to see him. It was quite a long time since I saw you -- maybe three weeks, but I feel as if it is almost one year or so but actually it is just three weeks. In this three weeks this zendo, Haiku Zendo, made a big progress under the guidance of ... * transcript not available if server down
File Name: 67-06-22-B
Tonight, perhaps I was supposed to explain the chapter in the Platform Sutra of the thirty-two pairs of opposites; right and wrong, there he points out thirty-two pairs of opposites. This is very interesting points. Originally in this sutra, what is essence of mind is the point of the sutra, and the various pairs of opposites are the two sides of the one essence of mind. So that is why he referred to various idea -- opposites ideas. Because of the opposite idea we have our study do not result ... * transcript not available if server down
File Name: 67-08-00
It is a pretty long time since I saw you all. But if we sit with you in this way I don’t feel so -- I feel as if I were in San Francisco or Los Altos, always. When I was in Tassajara I think about San Francisco or Los Altos, I feel as if many things to talk about, but in this way when I meet you I have nothing to say. This is very funny. Nothing to say at all. This is -- but this is the way it should be. When we have something to talk about that is not so healthy, sometimes, but when we have ... * transcript not available if server down
File Name: 67-08-00-A
Through the practice period Buddha's way will be known in America. The practice period originated with Buddha's sangha (community of disciples) during the rainy season in India when the monks could not go wandering from village to village begging and teaching. In Japan only certain Zen temples are given the privilege of being able to hold practice periods. Now this indispensable practice has begun in America and it must not be discontinued. Each year we must have at least one practice period; ... * transcript not available if server down
File Name: 67-08-00-B
If you are truly involved with the development of our way, there will be no idea of development, of religious or worldly, of Japanese or American, of man or woman, or even of Zen. Such true activity will start when distinctions are forgotten and hindrances become the opportunity for practice. Thus you will know your own way . It is the time to put these seven hundred year old teachings of Dogen Zenji into practice. __________ Scanned from Wind Bell by DC on Jim Richardson’s ... * transcript not available if server down
File Name: 67-08-14
Our study will be concentrated for a while on the statement: “The mind itself is Buddha.”1 It is pretty difficult to study, to listen to our lectures or our teachings. Usually when you study something, and even when you are listening to our lecture, I think that what you understand will be an echo of yourself. You think you are listening to me, but actually you are listening to yourself, so no progress will result. You always understand our lecture in your own way. Your understanding ... * transcript not available if server down
File Name: 67-08-02
…called gyo, or practice. This kind of process will be understood. So, when some new experience—when you experience some new experience, at first you may be, you know, even afraid of it. And you may cry over the new experience even, because it is so different from the experience you have had, and the experience is too real to you. But that is because your practice is still wanting[?]. You—you are not—until—you have to practice in other words until you get accustomed to the—you can digest the ... * transcript not available if server down
File Name: 67-08-20
Our understanding will be four: one is form is emptiness, and emptiness is form, and form is form, and emptiness is emptiness. Form is emptiness is, you know—may not be so difficult to understand, form is emptiness, but this understanding will be misunderstood like—some radical or some advanced, hasty people may understand this way—this view of form is emptiness: “Yes, form is emptiness. There is no need for us to attach to some particular things. Now form is emptiness.” [Laugh] This is very—looks ... * transcript not available if server down
File Name: 67-08-21
Every day we work to support our activity. There will be a slight difference between your usual activity and activities in our monastery. Of course, we do our best in our work. The work you should—you do should be done by your very best effort and ability. But, the result of your efforts should not be attached too much. Or the ability you have should not be proud of. You should not take pride in your ability. Forgetting all about your ability and result of effort, you should still make your best ... * transcript not available if server down
File Name: 67-08-23
Buddhism is not any special teaching, and enlightenment is not any particular stage you attain. When you understand your life completely, that is Buddhism. So, approach to it is not the same, but as long as you study it sincerely, you will reach the same goal. And even though you think you find out some new teaching, but almost all the teaching which we find out is already found out by some teachers in Buddhism. So, Buddhism is the accumulation of our human experience, you may say. So, whatever ... * transcript not available if server down
File Name: 67-08-24-A
… She was a part of the world, and whatever she said from top of the mountain, that was in her mind. And he—she felt unusual warm feeling even to mountain range after range, but at the same time, she felt very lonely [laughs], you see? That is what—something is missing in that understanding. What it is? What is it? Today, for my last lecture, I want to clarify—clarify this point. Do you know a famous story—Gutei's one-finger Zen? [Laughs] ??? I think everyone knows it. Gutei Osho lived in ... * transcript not available if server down
File Name: 67-08-24-B
[According to the] teaching of Dogen Zenji. The main point of practice is to listen to your teacher and to practice zazen. We have you practice zazen and study the Prajna Paramita Sutra. I someone ask me: What is Prajna Paramita? I will answer: practice of zazen. If someone asks again: What is the practice of zazen? I will answer: To open Buddha’s eating bowl and to take bath in evening. If someone who understands what I said right now, come and express your way to me in the form of question ... * transcript not available if server down
File Name: 67-08-24C
Starting from the understanding of form and emptiness, and emptiness is form, and form is form, and emptiness is emptiness. And our procedure to the goal, we came pretty far away from [laughs] original starting point. It is necessary right now to reflect what we have been studying. In personal instruction, someone expressed her feeling when he saw—when she saw some animal devouring some animal. And she became very angry with the animal who was devouring another, weak one. If you don't see, ... * transcript not available if server down
File Name: 67-08-24-D
This morning we understood how important it is to practice Zen; to understand our teaching; and to actualize our teaching in our everyday activity; and to attain harmony of intellectual faculty and emotional faculty. To attain this kind of oneness is only by the practice—there is no other way. By practice, you not only digest the teaching, but you attain the oneness of the various factors of your faculty. So whatever you do, it will—the work you do will become of your own. So this kind of practice ... * transcript not available if server down
File Name: 67-08-31
Zen story or Zen koan is very difficult to understand before you understand what we are doing moment after moment. But if you know exactly what we are doing moment after moment it is not so difficult to understand. There are many and many koans. Recently I talked about a frog (several times). Whenever I talked about a frog they laughed and laughed. When you come and sit here you may think you are doing some special thing while your husband is sleeping you are here practicing zazen. And you are ... * transcript not available if server down
File Name: 67-09-00A
Student: Please come up front if you'd like. SR: Yeah, please come nearer. Student: Those in the back come up to the front, please. SR: Tonight my talk will be quite informal. You are, of course, interested in Zen. But Zen is also Buddhism, you know. So it is necessary for you to understand Buddhism in general. Although it will not help you-- my talk will not help you immediately, but it is necessary for you to have some understanding of original teaching of Buddha, and, at the ... * transcript not available if server down
File Name: 67-09-08-A
[First words missing; according to the tape operator (see end), they are: “There are many ways to study Buddhism”] ... devoted in Japan since Tokugawa—late Tokugawa period or first part of Meiji period in Japan, is the study of—philological study, or historical study, of Buddhism, stimulated by European scholars who had many Buddhist—who had—who found many Buddhist literature in India. And we Japanese people realized the necessity of, the importance of, the study of old literature because ... * transcript not available if server down
File Name: 67-09-08-B
Tonight I want to give you some correct idea of Buddhism or Zen. In a word, Zen is the teaching or practice to see “things as it is” or to accept “things as it is” and to raise things as it goes. This is the fundamental purpose of our practice and meaning of Zen. But it is, actually, rather difficult to see “things as it is.” You may say you are seeing “things as it is,” but actually, we do not see “things as it is.” I don't mean that you are—you are a distortion of sight. You know, if it is ... * transcript not available if server down
File Name: 67-09-08-C
...a question. So, this is a very difficult question because this question covers quite a good part of our teaching. So, this evening I want to make it clear as much as possible according to the, our teaching, not only Zen Buddhist teaching, but also Buddhism in general. In, in Prajna Paramita Sutra, there were, there were statement, there's no ignorance. Here it come to birth and death— no ignorance and no birth and death. Means—it means, twelve links of the teaching of inter-dependency. And, ... * transcript not available if server down
File Name: 67-09-12
In the last lecture we studied two Prajna Paramita of the six Prajna Paramita which is the Bodhisattvas' practice. The Bodhisattva—I didn't explain what is Bodhisattva. And Bodhisattva is a little bit different from Buddha. A Buddha is the perfect one. And Bodhisattva is the one who is—his purpose is—his motto is to help others before he help themselves. And this idea of Bodhisattva, is very deep and wide. In comparison to the idea of Bodhisattva, we have some other idea: sravakas. Sravakas ... * transcript not available if server down
File Name: 67-09-19
* transcript not available if server down
File Name: 67-09-27
The more you understand our thinking, the more you find it difficult to talk about it, because the purpose of talk is to give some idea of our way, but originally our way is not for something to talk, but something to practice. So best way is just to practice without saying anything. When we talk about our way we are apt to create some misunderstanding of our way. Because true way is always -- has at least two sides, negative side and positive side which is opposite. So when we talk about negative ... * transcript not available if server down
File Name: 67-10-00
Someone asked me this evening, and that—if our teaching is special teaching which was transmitted from Buddha, or if Buddha—Buddha's enlightenment is some special enlightenment, which no one else could attain—could attain before Buddha or after Buddha. What is the relationship between the usual teaching and our special teaching? This is the question—the point of the question. We are studying right now teaching of Buddhism in general. Not only Zen—teaching of Zen but also the teaching of all ... * transcript not available if server down
File Name: 67-11-02
We say our practice without gaining idea, practice without expecting even enlightenment, but what we mean by those statements is -- it does not mean just to sit without any purpose. Of course this practice of -- without gaining idea, based on the gaining idea we have in the Prajna Paramita Sutra: “Form is emptiness and emptiness is form”. But when we say ‘Form is emptiness” or “emptiness is form” this is still dualistic. But when we say ‘form is form’ and ‘emptiness is emptiness’ here there ... * transcript not available if server down
File Name: 67-11-06-I
Elsa Knight Thompson:1 -- by telling us something more about our guest, Suzuki Roshi. Richard Baker: Roshi came to America about six years ago, and he was only going to stay for a year or two and [2 words]. Many Americans came to meditate with him. He kept postponing leaving, and finally there was such a large group meditating with him in San Francisco we had no more room, and there wasn't an opportunity to study with him as well as if we had a place in the mountains. And we found ... * transcript not available if server down
File Name: 67-12-01-A
In this sesshin, as I said this morning, our practice will be concentrated on putting power in your hara or tanden. This is not just a technique of practice, but the underlying idea is very deep. Our practice-- zazen practice should not be compared with any other practice or training. It does not mean, even [if] I say so, Zen is something special or Zen is superior to any other teaching. But there is a reason why we should not compare our practice to other-- many kinds of practice. As Dogen ... * transcript not available if server down
File Name: 67-12-01-B
This afternoon, in my lecture I told you why we should practice zazen and what is our practice. After all, our practice is quite different from other activity we have in everyday life. Of course, according to some schedule, we practice zazen at certain time every day. So you may think now it is time to have to have meal, and it is time to recite sutra, and it is time to sit. So you think there is not much difference between zazen practice and other activities we have. Actually if you understand ... * transcript not available if server down
File Name: 67-12-02
Our inner power of practice will appear according to the situation and accor- -- will respond to the situation you have like a bell. If you hit strong, the sound will be strong. If you hit it soft, the sound will be soft. But our true nature or-- or true power does not make sound, but actually whatever you do, the power is there-- should be there. In this way, we should understand our Zen practice power. It is not something to acquire, or it is-- but it is something to appreciate. When you ... * transcript not available if server down
File Name: 67-12-04-A
To talk about merit of Zen for beginners is like to count other’s treasure. So we do not talk about the merit of Zen. The only way is to devote ourselves to simple practice with hard effort. What I have told you—the point I have told you is not to mix up true zazen practice with some other practice like busy[?] or something—something intellectual —because the way we study is quite different. Intellectual study or physical or emotional friend—a special friend also. In those activity or in those ... * transcript not available if server down
File Name: 67-12-04-B
Our study-- the more you-- we study our way, the more it is difficult to explain it. But Dogen Zenji thought there must be some way to make his descendent understand the true way. And he made a great effort to express this kind of subtle truth. In [Fukan] Zazengi-- as in Zazengi, he says, “If there is slightest gap between the perfect enlightenment and practice, the difference will be heaven and earth.” Because it should not be any gap between practice and enlightenment, or reality and seeming. ... * transcript not available if server down
File Name: 67-12-05-A
In previous lecture, I compared zazen practice and usual everyday activity. In usual activity, as you know, our effort is directed to outside, and our activity is concentrated on some particular things. This activity of particularize something create many things. But this kind of creativity is-- at the same time creates some fear. This creativity will result some feeling-- whether it is good or bad-- a good and bad feeling we have-- we will have. Before-- before you do-- if before the concentration ... * transcript not available if server down
File Name: 67-12-05-B
As the nature of our practice is, like I told you over and over, and the point [of] our effort is directed-- is like this, for beginner it looks like very discouraging and frustrating. Someone said it is [laughs]-- Zen is like standing on-- on your head [laughs], you know. It is simple [laughing], but to keep standing is very difficult. In dokusan someone said. I think that is very true, but to stand on your head should not be difficult. But to keep standing is too difficult. But if you don't ... * transcript not available if server down
File Name: 67-12-06-A
The mind which [we] will acquire or obtain by our pure practice is, as I said, something which is not graspable-- which is beyond our words. But at the same time, the mind will respond to everything. So positively speaking, our mind is like a mirror which reflects various object on it. But when there is no-- no object, the mirror is something which you cannot even see. This is the mind we will obtain by our pure practice. This afternoon I want to make the relationship between our big mind ... * transcript not available if server down
File Name: 67-12-06-B
We say everything has buddha-nature, so we have to treat as a buddha. To say “everything has buddha-nature” is not appropriate, because if I say-- to say-- if I say everything has buddha-nature, then [?] buddha-nature and everything is dualistic. Actually, everything itself is buddha. “Buddha-nature,” we say, but this word is not so appropriate. Buddha-nature, you know-- if I say “buddha-nature,” it looks like we have many nature: human nature, buddha-nature, and nature of animal. But buddha-- ... * transcript not available if server down
File Name: 67-12-07
Buddha-- although Buddha started teaching at Varanasi,1 but actually when he attained enlightenment under the Buddha-- Bodhi tree, he started his teaching for the people now. After sitting for seven days, I want to see and I want to hear your true teaching. Now come and show me your teaching. Student A: My heart is full of joy. This zendo at Tassajara is like my own home. Sitting in zazen, eating with my fellow monks, trying to follow the way of my Roshi. Word by word, moment ... * transcript not available if server down
File Name: 67-12-14
It’s been a pretty long time since I saw you. I am still studying hard to find out what is our way. Recently I reached the conclusion that there is no Buddhism or there is no Zen or anything. Yesterday, when I was preparing for the evening lecture (in San Francisco) although I tried to find out something to talk about, I couldn’t find out anything so I was just reading. And I thought of the story which I was told in Obun Festival when I was young. The story is about the water or the story is ... * transcript not available if server down
File Name: 68-00-00-B
SR: Once more, I think, I—I hope people will become honest and more direct, you know. That will be the, you know, root of the problem. Student: Can you say that's—it's so simple to be honest and direct, why is it so hard? SR: [Laughs.] Student: Why do you think so many years? SR: Yeah. Why it is so hard is because we—we are trying to escape from it. Yeah. We should suffer more, maybe. We will not lose in suffering, but if we try to escape from it, you will be caught by it. Student: ... * transcript not available if server down
File Name: 68-01-11B
I already explained about Maitreya Buddha when I explained about the three period-- three period of Buddhism. And in this occasion, I want to explain this-- all of the Ten Buddhas which we recite [at] mealtime: Homage to the pure Dharmakaya Vairocana Buddha. I already explained Vairocana Buddha. And to the complete Sambhogakaya Vairocana Buddha. To the numerous Nirmanakaya Shakyamuni Buddha. To the future Maitreya Buddha. I explained already Maitreya Buddha. To all buddhas, ... * transcript not available if server down
File Name: 68-01-12
We are still studying about Samantabhadra Buddha. This buddha is told in Saddharma-- in Kegon Sutra.1 In Kegon-- Kegon Sutra is famous for its view of dharma. In Kegon Sutra-- the main thought of Kegon Sutra is perfect harmony with truth and various fact or things, and perfect harmony between every existing-- every existence. Jiji muge or riji muge.2 Most people knows this special technical term. Jiji muge and riji muge. Riji muge-- ri is truth or theory, and ji is ... * transcript not available if server down
File Name: 68-01-18
In (Agoma?) Sutra there is a funny story. A man who had -- There was a man who had four wives. One wife always lived with him and he complied with everything that she wanted, providing good furniture for her rooms and everything. Whatever she wanted he bought it for her. And the second wife was -- he did not like the second wife so much, but when she was not with him he missed her very much and when he did not see her he felt very uneasy. That was the second wife. The third one was almost like ... * transcript not available if server down
File Name: 68-09-00
SR: On this occasion, if you have some—a question, comment, present it to me. Student A [Claude Dalenberg]: Docho Roshi, questions come into my mind; none of them seem to be good questions. My heart comes into my throat, and I do not know what to say, nor what to ask. SR: Where you have, you know, when you have no question, and when you have nothing to ask about, there you have true way. Thank you very much all of your effort, all through this training period. [The student then gives ... * transcript not available if server down
File Name: Tassajara68
(No transcript available.)
File Name: 68-04-23-A
Because I was not well [?], I am sorry I couldn't join your practice so much. But you did very well, I think, and if-- even though as a personal experience you cannot accept your practice, maybe that is not so big problem. We can-- if you can accept yourself completely [laughs], then you are-- you will not be in this world any more [laughs, laughter]. So that you have problem means you have-- are still alive. That is our way [?]. And even though you make a trip to another world, same problem ... * transcript not available if server down
File Name: 68-04-23-B
A monk asked Hyakujo: “Is there some special things happen-- happened in this temple?” Hyakujo said: “I have been sitting on this mountain.” And monk respectfully bowed to Hyakujo. Hyakujo then give him a big slap. This morning I talked about Nansen's “Everyday Mind Is Dao.” And this evening I am talking about something special. If you understand what is something-- something special and what is something common, please come and discuss with me on this point. Student A: ... * transcript not available if server down
File Name: 68-04-23-C
In spite of my lack of effort, you fulfilled this training period very well. I am satisfied. Katsuzen-san did it very well, supported by many students who are here with us [?] [1 word]. We say, “Before spring has gone-- spring gone, the summer come.” [3-4 words] we had spring training. And next, right here, we will have next sesshin. If we take a pause for a while, I cannot help amazing at seeing things, including you. You developed very well, and the same time Tassajara became more ... * transcript not available if server down
File Name: 68-06-00-GC
GRACE CATHEDRAL — Zen Buddhism had its debut at Grace Cathedral to a congregation of sixty people, predominately middle-aged women, gathered in the crypt to hear and sit in meditation with the Zen Master, Sunryo [sic] Suzuki Roshi. “Zen is almost impossible to convey except through practice,” Roshi Suzuki told his congregation, ten of whom assumed the Zen meditative position throughout the 90 minute session. “In our practice we try not to understand anything,” said the master who was ... * transcript not available if server down
File Name: 68-07-23
[First words missed] ... asked me about the scroll right there. That is Bodhidharma -- Bodhidharma, the First Chinese Patriarch. He came to China, five, maybe -- we don't know exactly when. But 500, maybe 10 [510 A.D.] or 11 [511 A.D.], he came to China. He was a prince of some -- some country near India -- Koshi—Koshikoku [Kiji or Kijikoku later - Kashmir] in Japanese. And he was one of the many teachers who practiced zazen in India, and he came to China. And there is a famous story about ... * transcript not available if server down
File Name: 68-06-28
I find it's difficult to keep contact with you when I--whenever we talks--I talk, especially when I speak to public, it is rather difficult to follow your understanding—because I’m talking to our own students always, but anyway, I’ll try to communicate with you. First of all I am supposed to talk about our teaching. Zen is, for you, Zen is some special teaching. But, for us Zen is, Buddhism, and not too special teaching from the other schools of Buddhism. So, if you ask me to talk about our ... * transcript not available if server down
File Name: 68-06-29
Last night I talked about construction of teaching and our practice in one word -- how to, you know, organize -- organize this dualistic, you know, teaching, or this paradoxical teaching into our actual life, is the purpose of practice -- zazen practice. In zazen practice, as I explained rather symbolically what does it mean to put this legs here and the other leg here. [Demonstrates?] This is, you know supposed to be our activity. This is -- more or -- more or less this is the opposite, this is ... * transcript not available if server down
File Name: 68-07-00
Wind Bell 68-03-04 and Shunryu Suzuki comments from visit of Soen Nakagawa, Hakuun Yasutani, and other teachers to Tassajara in July of 1968. Wind Bell: Their feeling was that Zen should not be sectarian, that, as Yasutani Roshi suggested, "Ancient Chinese Zen should be our model." Suzuki explained to students later: In China the Zen schools were formed by the disciples and descendants of the Sixth Patriarch. These disciples and descendants knew each other and considered themselves dharma ... * transcript not available if server down
File Name: 68-07-00-B
SR: We have been practicing sesshin for seven days. Although we have—in this area, we have nothing to say, but nothing to say does not mean no words. If you could say something, in the area of "nothing to say," please come up and say something. Student 1: Docho Roshi, I have too many things to say. The great dragon fills the universe with its many coils. It holds the full moon in its teeth. It fills my heart with confusion. How may I vanquish this dragon and stand in the light of the glorious ... * transcript not available if server down
File Name: 68-07-21
1-- I don't think [laughs] we can reach conclusion. I was asked to talk about-- about some-- something like sectarianism. What is Soto and what is Rinzai? Or-- and what is the position, or what is the attitude as a Soto priest to other schools of Buddhism? This is the subject I was given to-- I was given to speak about it. But this is not so, you know, simple question. It is very big problem. First of all, we should understand how-- why we have so many schools of Buddhism. ... * transcript not available if server down
File Name: 68-07-24
To have complete understanding of our school or-- is at the same time-- to unders- -- to have perfect understanding of the non-sectarianism. I don't know precisely [?] [1-2 words] so much, but last night I briefly talked about how various sect appeared in our history of Buddhism. As I told you last night, at first-- when-- in China when various scriptures was-- were introduced to China or translated into Chinese-- when some group of scriptures, like Prajnaparamita group or Kegon Sutra-- each ... * transcript not available if server down
File Name: 68-07-22
The people say, Zen is, you know, is very difficult to understand. Yes, it is difficult, but difficulty is not a kind of difficulty you have in—to understand what it is. Intellectually, even though the way of thinking we have is not familiar with you, but it is possible to understand intellectually. But what we should know is — what you have understood intellectually is not, you know, the thing itself. Everyone talk about this point, you know. Our world [word?] is not perfect. But as I told ... * transcript not available if server down
File Name: 68-08-04
Especially for young people, it is necessary to try very hard to achieve something. And you must stretch out your arms and legs as wide as they will go. (Demonstrating.) Form is form. You must be true to your own way until at last you actually come to the point where you see it is necessary to forget all about yourself. Until you come to this point, ______________________ [From Trudy Dixon's handwritten note in an early manuscript of Zen Mind, Beginner's Mind. The note is to insert ... * transcript not available if server down
File Name: 68-08-25
This morning I want to continue the explanation of the ten powers. This-- those ten powers are that of bodhisattva's ten powers.2 One is the devotion to the Buddha's teaching and no attachment to anything else. The second one is increasing one's devotion. The third is expedient ability to instruct people and alter their conduct. The fourth one is understanding what people think. And fifth is satisfying people with what they want. And sixth-- uncessation [no cessation] of exertion. ... * transcript not available if server down
File Name: 68-10-12-A
I want to explain our way-- our way of zazen. Do you know-- you know the famous story of Gutei?1 When Tenryu2 pointed up one finger, Gutei attained enlightenment. And do you-- what do you think [about] this one finger? He [Gutei] attained enlightenment, you know, and said: “I received Tenryu's one finger, and-- which I have been using for-- for my lifetime,” when he became pretty old he said. “What do you think this is?” [Laughs.] There is another-- I will tell you ... * transcript not available if server down
File Name: 68-10-12-B
[Laughs.] This? [Probably an aside to tape operator.] Dogen Zenji says, “Don't practice your way as if blind man-- blind man-- blind men trying to figure out what is elephant.” The real elephant is not a trunk or rope or fan or wall. But the people thinks blind man-- blind man-- a blind man may think an elephant is like a wall or rope or trunk. But the real elephant is not-- none of those-- are not-- is not none of those. And he says, “Don't-- don't be curious about the true dragon, ... * transcript not available if server down
File Name: 68-10-20
This sutra titled Saddharmapundarika Sutra was supposed to be told by Buddha, but actually this sutra appeared maybe after two or three hundred years after Buddha passed away. So historically we cannot say Buddha spoke this sutra. If you ask if all the sutras were spoken by Buddha, the answer may be that only parts of them were spoken by him. And they will not be exactly as he said them. Even the Hinayana sutras were not handed down by Buddha's disciples exactly as he told them. Since even the ... * transcript not available if server down
File Name: 68-10-21
[The Lotus Sutra] -- which was [not] told by a historical Buddha. But some people may be disappointed who believe in historical Buddha. This is not a characteristic of any religion except Buddhism. Only Buddhism went through a long history before having a complete understanding of the historical Buddha. It took a pretty long time for us to understand who he was. At first his disciples were attached to his character, or to what he said and did. So his teaching became more and more static and ... * transcript not available if server down
File Name: 68-10-00-B
I already explained nature of Nirmanakaya Buddha and Sambhogakaya Buddha. The Nirmanakaya Buddha comes out of this world to save sentient being, with vow—vowed that he save all sentient beings, not by karma, but by vows he appear in this world, and practice Boddhisatva’s way and attain enlightenment as Buddha did, and save all human being. So, he is called as a incarnated body. He changes, you know, his form in various way, sometime bodhisattva, sometime buddha. And to help people, he takes various ... * transcript not available if server down
File Name: 68-10-00-C
The point—point of my previous lecture is—because it may be difficult for you to understand this sutra, so I wanted to clarify about the—how this—who told this—who is supposed to told—is supposed to told this sutra. And usually all the sutra, you know, looks like told by Buddha himself and especially historical Buddha. But our Buddhist sutra is not actually so. So, if you, you know, think when you read some sutra, if you think this sutra was told by Buddha himself—self, then it is difficult. ... * transcript not available if server down
File Name: 68-10-00-D
What is told in this sutra is view of the Dharmakaya world, view of the world which is Dharmakaya world and—be of the world of Dharmakaya and Sambhogakaya and Nirmanakaya world. We—we say “shoho jisso”.1 Shoho jisso, “shoho” means various dharma or various being. “Jisso” is reality. So, this is right view of life and the world—life and world—right view of life and world. Shoho jisso, in which various famous Buddha’s disciple—disciples and arhats and various Buddha—Sambhogakaya Buddha ... * transcript not available if server down
File Name: 68-10-00-E
The other day someone asked me back about Vairocana Buddha. Vairocana Buddha is Dharmakaya Buddha and Sambhogakaya Buddha. Sambhogakaya—in Shingon School, the main Buddha is Vairocana Buddha. And Vairocana Buddha, when he is Dharmakaya Buddha, he is the Buddha whose body is whole world—whole universe is his body. And so every being is included in him. But when he help people, he is Sambhogakaya Buddha. And he told Diamond Sutra, and Diamond Sutra is the fundamental sutra of Shingon School. ... * transcript not available if server down
File Name: 68-10-00-F
Yesterday I told you about Ajnata-Kaundinya [repeats different pronunciations], and he is one of the five earliest disciple1 of Buddha. As I told you, when Buddha gave up a practice of asceticism, they went to Deer Park. And they practiced—continued asceticism at Deer Park. And after he—Buddha attained enlightenment, he came to Deer Park. And he—Buddha at that time told about four noble truths, and dana-prajna-paramita, and shila-prajna-paramita. And he said, if you practice shila-paramita, ... * transcript not available if server down
File Name: 68-10-00-G
Buddha's disciples were very good people, generous and honest and sincere, but they were, I think, very tough guys, very tough [laughs, laughter], you know, and his followers were very strong people, I think. For an instance, when—as you know, Diamond Sutra was told at the—in Japanese, Giju-gikkodoku-on [Skt.: Jetavananathapindadarama], the Jeta given—given by Prince Jeta—the park given to Buddha—given to Buddha by Jeta—Prince Jeta. And the story is when Sudatta wanted to give—wanted to provide ... * transcript not available if server down
File Name: 68-10-00-H
Zen butso ??? assembled and sitting together in that ??? monks, nuns, male and female lay devotees, gods, nagas, goblin, gandharvas, demons, garudas, kinnaras, great serpent, men and being... men and being not human... not human... men and being not human, as well as governors of the region, rulers of armies and rulers of four continent, all of them with their powers gaze upon the road in astonishment, in amazement, in ecstasy. We had already around the ???.... Before Buddha entered, some ... * transcript not available if server down
File Name: 68-10-00-I
As a Zen Buddhist, it is necessary for us to understand the Second Patriarch Mahakashapa. The—he is—the—he is famous for his zudagyo, or in Sanskrit, dvadasa dhutagunah.1 And this—we count twelve zudagyo, and this is mostly important ways of organize our life as a person and as a member of a sangha. The—the first one is to live in a calm place, like a forest or woods, aranyaka [“forest dweller”]. To enter aranya or a forest means after they finish their household everyone ??? after ... * transcript not available if server down
File Name: 68-10-00-J
Last—last lecture we studied about Mahakashapa. Mahakashapa, the—who became the second Patriarch, and who was always presiding the—Buddha’s sangha. And, I think, you must have many questions about him. And anyway, that is what we are studying—is not Zen, so-called it Zen Buddhism itself. It is—now we are discussing more original way of Buddhism. Before—even before various schools of Buddhism arised. So, there is a big difference. And this point should be remembered. Now, I'm not telling you ... * transcript not available if server down
File Name: 68-10-00-K
October 1968 This—this sutra is divided in two parts. And one is so-called-it Shakumon. Shakumon means—in the first part, we should understand the oneness of the—the oneness of the duality. Here we should understand aspect of being and aspect of non-being; aspect of subjective and objective. A Buddha and sentient being are one, not different. This sutra put emphasis on more—rather than emptiness, but forms, you know, forms. So, for this reason, how we understand the absolute reality in term ... * transcript not available if server down
File Name: 68-10-00-L
-- bodhisattvas and arhats. Subhuti, the Venerable Rahula.” Rahula is, as you know, Buddha's son. “With them yet other great disciples, as Venerable Ananda, still under training, and two thousand other monks, some of whom still under training with the other masters; with six thousand nuns having at their head Mahapragapati-- ” Mahaprajapati is Buddha's aunt. “-- and the nun Yasodhara.” Of course she is Buddha's wife, the mother of Rahula. Rahula is Yasodhara's son and Buddha's son. “Along ... * transcript not available if server down
File Name: 68-10-00-M
We have here-- we had here various names of bodhisattvas, and the next ones were the devas-- devas, or gods, or supernatural beings. [Begins reading from Lotus Sutra, Kern translation, p. 4, Line 18.] -- further Shakra, the ruler of the celestials, with twenty thousand-- -- and others. Shakra, the ruler of the celestials. Shakra in Rig Veda's time is not the name of this god. “Shakra” is the adjective as you say: “the strong.” If you say “the strong” sometimes you mean strong one is just ... * transcript not available if server down
File Name: 68-10-00-N
Page eight. “Then rose in the mind of the Bodhisattva Mahasattva Maitreya this thought: Oh, how great a wonder does the Tathagata display! What maybe the cause, what the reason of the Lord producing so great a wonder as this? And such astonishing, prodigious, inconceivable, powerful miracles now appear, although the Lord is absorbed in meditation! Why, let me inquire about this matter; who would be able here to explain it to me? He then thought: Here is Manjushri, the royal prince, who has plied ... * transcript not available if server down
File Name: 68-11-11
[If you want to know what buddha-nature is] -- which is not possible to know what it is-- but if you want to realize it, you should wait until it comes to you. If you know-- if you want to talk about [that] which is not possible to talk about, present some words to me. Claude Dalenberg: 1 Docho Roshi: Incessant change and evanescence everywhere. Life is so short. What is the most important-- most important thing to do? SR: To continue everyday practice forever. Claude: ... * transcript not available if server down
File Name: 68-02-00-A
During Sesshin the Lotus Sutra will not be appropriate for the lecture, but I want to finish during training period the introduction to the Sutra. The page 10, "And the other son of the Sugata who, striving after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment." The—Maitreya continues, in form of a stanza, his address to Manjusri. This is the eleventh one. “And the other son of the Sugata who’s striving after superior knowledge, ... * transcript not available if server down
File Name: 68-02-00-B
A ray issued from Buddha's forehead between eyebrow. Everyone could see many things, and about this miraculous sight, Manjusri is asking—no, Maitreya Bodhisattva asking Manjusri what—why this kind—this kind of miraculous sight appears. And still we have several, about more than ten gathas about those sight. Page 14, number 36 [from Saddharma Pundarika translated by H. Kern1]: Some, again, offer in presence of Jinas and the assemblage of disciples gifts in food, hard and soft, food ... * transcript not available if server down
File Name: 68-02-00-C
Maitreya asked Manjusri what is going to happen, and Maitreya—Manjusri started to answer that question: “When—whereupon Manjusri, the prince royal, addressed Maitreya, the Bodhisattva Mahasattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathagata, young men of the good family, to begin a grand discourse of the—the teaching of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great banner of the law, ... * transcript not available if server down
File Name: 68-02-00-D
"Now, young men of good family, long before the time of Tathagata Kandrasuryapradipa, the Arhat, the perfectly enlightened one, there had appeared a Tathagata, perfectly enlightened one, likewise called Kandrasuryapradipa, after whom, O Ajita, there were twenty thousand Tathagatas, perfectly enlightened one, all of them bearing the name of Kandrasuryapradipa, of the same lineage and family name, to wit, of Bharadvaga. All those twenty thousand Tathagata, O Agita, from the first to the last, showed ... * transcript not available if server down
File Name: 68-02-00-E
Manjusri again—in—for the answer to the Maitreya, telling him what—telling them what he had seen. And he is so sure that the Buddha will tell them the Lotus Sutra. "And so, Agita, having once seen a similar foretoken of the Lord, I infer from a similar ray being emitted just now, that the Lord—Lord is about to expound the Dharmaparyaya—Dharmaparyaya called the Lotus of the True Law." "And on that occasion, in order to treat the subject more copiously, Manjusri, the prince royal, uttered ... * transcript not available if server down
File Name: 68-02-00-F
"The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous and—numerous as sand of Ganges, applied themselves to the commandment of the Sugata.” The number 86. "And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest law according to the commandment of the Sugata." In other word, Buddha's teaching is—his teaching is eternal truth, beginningless and endless. And ... * transcript not available if server down
File Name: 68-12-19-bn
Roshi: The Japanese congregation expects us to eventually leave. Right now they want us to stay--for financial reasons and because of the affiliation with the priests. … Roshi: Most of the members of the Japanese congregation are old and their viewpoint is not so broad. Though some of them are very enthusiastic about the Zen Center students. … Roshi: If we have a kind of monastery instead of apartments--a good idea. Some kind of school system. Even when Yamada Roshi was here, Roshi had this ... * transcript not available if server down
File Name: 68-12-21
Everyone seek for our true happiness maybe, but our happiness cannot be true happiness if the happiness is—is not followed by perfect composure. The—usually our happiness is—does not stay long. Happiness is mostly just very short time, and it will be lost in next moment when you have it. So, sometime we will think rather not to have it, you know, because after happiness usually followed by sorrow, and this is, I think, everyone experience it in our everyday life. Buddha, when he escaped—can ... * transcript not available if server down
File Name: 68-12-24
… second point. And in the third [possible gap here?] the Buddha addressed to Shariputra's motion. And when Buddha knows that Shariputra has no—or idea of self, no idea of—no or idea of transiency[?] or intelligence is[?], he allowed him, he—he acknowledged his wisdom in its true sense: to observe things as it is. And to accept his former karma, and what will he be in his future. And he said that after studying Buddhism under two or hundred thousand Buddhas, he attained this state. And in ... * transcript not available if server down
File Name: 68-12-29
Next Tuesday we will have no lecture, so this will be--this lecture will be the last one for this--. In Japan at the end of the year we clean up our house and we throw old things which we do not use anymore. And we renew our equipment, even things in the--family shrine we renew it. And after cleaning our room we--we put new--not shrine but, a new sign and--which is distrib--distributed from temple like this. We take off old ones and put new ones, like this. This is--when in end of the year ... * transcript not available if server down
File Name: 69-01-25-bn
Roshi: because Jean cannot attend the entire periods she has refused [to be Shuso]. My idea--someone like Dan can take her place while she is away. She had a very good reputation at Eiheiji. Even though most of the teachers have changed there, she is still known. She practiced there long enough and sincerely enough. In our school nuns are treated uncertainly. 1) I want us to improve the way of treating nuns/women students. 2) Jean is at Monterey--we can help her and she can help us. An advantage ... * transcript not available if server down
File Name: 69-03-09
I am glad to see you from here [laughs]. My organ [?] may not be so good yet, but I am-- today I'm testing, you know, just testing. [Laughs, laughter.] I don't know if it works or not. Whether it works or not, or if I speak or not, is not such a big problem for us. Whatever happen to us, it is something which it should happen-- which should happen. So purpose of our practice [is] to have this kind of complete composure in our everyday life. Some of Japanese member, you know, thought because ... * transcript not available if server down
File Name: 69-03-10
-- it was very, very cold. It was November? I don't remember exactly. November or-- he said [?]-- I told you [him], you know: “Don't wear so-- so much clothing. Even though we wear many clothing, you will not be so warm. And if your practice is sincere enough, even though you do not wear so much, you will not be so cold. If you are involved in intense practice, you know, actually you don't feel so cold.” And so he appeared in zendo [with] only one thin shirt [laughs, laughter]. And ... * transcript not available if server down
File Name: 69-03-15
In your zazen, perhaps you will have many difficulties or problems. But when you have some problem, it is necessary for you to find out-- try to find out by yourself why you have problem. Before you ask someone, it is necessary for you to try to find out why. Usually your way of study is to master it as soon as possible and by some best way. So before you think you may ask someone why you have some problem. But that kind of way may be very good for your usual life, but if you want to study ... * transcript not available if server down
File Name: 69-03-16
Our practice should be based on the idea of selflessness. This selflessness is very difficult [to] understand. If you try to be selflessness, you know, that is already selfish idea. [Laughs.] We don't know what to do, what-- how to cope with it. Perhaps you may-- you must have tried various way, but selflessness is not something which you can try, you know. It-- selflessness should-- should be there when you do not try anything. Selflessness is not something which you can be aware of. But for ... * transcript not available if server down
File Name: 69-03-30
[The point of] -- my talk is just to give you some help in your practice. So it is just help, you know. So there's, as I always say, there is no need for you to remember what I said as something definite, you know. I'm just trying to help you, so it is just support of your [laughs] practice. So if you stick to it, it means that you stick to the support-- not, you know, tree itself. You know, a tree, when it is strong enough, it may want some support. But the most important one is the tree itself, ... * transcript not available if server down
File Name: 69-03-31-bn
Roshi: right now--there is no need to sign [board minutes]. If something happens and there is a need, you have that feeling, then I will sign. Being here to help you establish American Zen--I am not forcing something. I am not sticking to the Japanese way. Most of the time I don't have a special idea about how things should be. If I have some feeling about how things should be and find I am right I will discuss it and ask you to discuss it. The advantage to my signing the minutes is that I would ... * transcript not available if server down
File Name: 69-04-08
[Recently] I was talking about denial of, you know, desires. This is very confusing, you know-- may be confusing. Our way is not asceticism, but actually, what we-- if you read, you know, our precepts literally, there is no difference [laughs]. But what it means is completely different. What is the difference is what I want to talk about tonight. Or what is the difference between “to study” and “to listen to.” “Go to the master and listen to what he says” and “to study.” Or why you started ... * transcript not available if server down
File Name: 69-04-19
SR: [Whispers 1-2 sentences in Japanese, presumably to Ryogen Sensei who has just spoken for twenty minutes.] It is already 3:30. I have twenty minutes more. [Laughs.] Twenty minutes more. Actually, Zen is not something to talk [about], and also it is something to talk [about]. [Laughs.] If you understand Zen in that way, your understanding will be perfect. If someone ask you, “What is Zen?” you may say, “Whatever you say, that is Zen.” [Laughs.] And you may say, at the same time, ... * transcript not available if server down
File Name: 69-04-20
It's-- it is pretty difficult, but I will try-- try to speak about purpose of our practice. Before I try to explain our practice, I think I should explain why we practice, you know-- why we should practice Zen when we have buddha-nature. And this is the great problem Dogen Zenji had. And he worked for this question before he went to China and met with Nyojo Zenji. And this is not, of course, so easy problem, but if you understand what do we mean when we say everyone has buddha-nature, ... * transcript not available if server down
File Name: 69-04-29
This morning I want to-- to explain how to take our bodhisattva's vow. We say “bodhisattva's vow,” but actually this is not only Mahayana Buddhist vow but also all the Buddhist vow. When we say Mahayana, we also-- it means that something-- usually it means that the something superior teaching in contrast with Hinayana. But this is-- may not be real understanding. According to Dogen Zenji, this is not right understanding, to say “Hinayana” or “Mahayana.” From the beginning of-- the Agama ... * transcript not available if server down
File Name: 69-05-07-bn
Roshi: If Paul tries hard before he becomes an officer, his practice may be more sincere. Not involved in pride. ... Roshi: emphasize that our situation is such that we need him to work. Make clear why we are asking him. I did not ask him to go to Tassajara--a misunderstanding. ... Roshi: Re the Bakery--Alan said that he was testing the idea for Zen Center to start a bakery. Not proper for Alan to have a bakery in that way--without license. Not good. O.K. to do it but in the proper way. ... * transcript not available if server down
File Name: 69-05-18
I don't know what to say. I am already 65 years old. Today I became 65. And I am-- in one way, I am very-- I feel very good to become older. And on the other hand, I regret, you know, for my past practice. Not regret-- I am not so regret-- regretful, but reason why I am not so regretful is we have now pretty sincere students here in America. That is big encouragement for me. Why I am regretful is-- on the other hand, why I am regretful is because I am not so good teacher for you, because of my ... * transcript not available if server down
File Name: 69-06-00
A famous Chinese Zen master, Yakusan, did not give lectures for a long time. So his student asked him to give a lecture. So he came to lecture hall and mounted the altar, and sitting on the altar for a while, and came back to his room without saying anything. And his jisha asked him why he didn't give them lecture-- some talk. Yakusan said: “I am a Zen master. So if you want-- if you want to listen to lecture, you should go to some-- some other master, like some Buddhist philosopher or someone ... * transcript not available if server down
File Name: 69-06-17
-- Just to-- just to practice zazen, you know, will not be perfect enough. So more and more I want to make our rule strict and maybe formal and rigid, or else [laughs], you know, you will waste your time, I think. How should we establish our system of practice in San Francisco is-- will be our future subject. I started to explain, you know, the way upward and way downwards-- or to help others or-- and to-- or help yourself: to climb up [to] the top of the pole and to come down from the ... * transcript not available if server down
File Name: 69-06-22
Dogen Zenji says: “Everything is encourages us to attain enlightenment. Mountains and rivers, earth and sky: everything is encouraging us to attain enlightenment.” So, of course, a purpose of lecture is to encourage-- to encourage you attaining enlightenment. So we call our lecture, you know, teisho. Teisho means “with teaching-- with koan,” to help people to attain enlightenment. And usual lecture-- sometime to explain the context of teaching-- like to explain philosophy-- to understand ... * transcript not available if server down
File Name: 69-06-29
In our practice, which include everyday life, which I call this the right understanding part. Man and nature. It is necessary to have constancy, to follow the truth, and to continue our practice. Because, truth is something which is beginningless and endless. So our practice should be also beginningless and endless. Endless life. And forever ever we call we should continue our practice. That is the first stage, first step, for your for entering Buddha hall or Zazen hall. That is the ... * transcript not available if server down
File Name: 68-06-00-V
[Scenes inside Sokoji zendo with students sitting zazen and also views of Sokoji from the outside. Shunryu Suzuki bows as Dainin Katagiri hits a bell. Shunryu Suzuki walks around the zendo striking a few students’ shoulders with the kyosaku stick. Chanting begins and the mokugyo and bell are struck. City street scenes while chanting continues. Back inside the zendo. Richard Baker hits a bell. Then scene of Shunryu Suzuki with Dainin Katagiri and Richard Baker talking inside an office]. Shunryu ... * transcript not available if server down
File Name: 69-07-00
In-- in America, between Rinzai Zen and Soto Zen there-- there must be some clear understanding of-- of the two, or relationship of the two. Dogen Zenji's, you know, problem of, or koan was, “If we have buddha-nature,” you know, “why we should practice zazen?” That was his, you know-- that is why he went to China. All-- all-- in all the scriptures say that everyone has buddha-nature. If so, why we should practice zazen? And Soto more put emphasis on the statement that we have buddha-nature. ... * transcript not available if server down
File Name: 69-07-01
It is rather difficult for us to figure out why we started to practice zazen. It is rather difficult, and I think it may be same for you. But the more you think why you started zazen practice, the more you will find out how deep it is-- the meaning you started zazen practice. And once you start our practice, even though your determination is not so strong, or you don't feel your determination is not so strong, but you will find out how strong the determination has been. It is rather difficult, ... * transcript not available if server down
File Name: 69-07-03
I have explained the poem about “Emptiness is form,” or shochuhen. Sho is reality and hen is “form” or “seeming” [?]. Shochuhen. And the next one is henchusho, the opposite. And chu means, you know-- chu or soku-- means some activity in which-- not activity-- some-- not relationship, but something in which everything appears-- every event, you know, appears. What will it be [laughs]? Something in which, you know, appears. Maybe say a little bit more [laughs]: something in which everything ... * transcript not available if server down
File Name: 69-07-08
SR: Tonight I have nothing special which I want to talk [about]. Of course, there may be many things which I must talk [about], but I cannot think of anything right now. And I don't know what kind of thing is to be told. Maybe-- so may be better to answer your question. If you have some question please ask me. And at first I will-- I want you to make several questions, and I will try to answer for it. Do you have some questions? Hai. Student A: Will you speak of purity and worship? SR: ... * transcript not available if server down
File Name: 69-07-09
In our previous lectures we have studied the relationship between-- relationship between real and seeming, or emptiness and forms. [By] “real” we mean something beyond our thinking. This is, you know,-- there is no way to-- whatever, you know, we say about it, it is the expre- -- just suggestion, you know, not real or emptiness itself. It is something beyond our thinking mind, so we call it “emptiness.” It is not actually something which we can understand in term of good or bad, real or ... * transcript not available if server down
File Name: 69-07-11
Go, my disciple Sesshin Baiho [?]. You have completed your practice for this life and acquired genuine warm heart and pure and undefiled buddha-mind, and joined our sangha. All that you have done in this life and in the past life became meaningful in the light of the buddha-mind, which was found so clearly within yourself, as your own. Because of your complete practice, your mind has transcended far beyond your physical sickness, and it has been taking full care of your sickness like a ... * transcript not available if server down
File Name: 69-07-15
Again, I have nothing in my mind [laughs, laughter]. I think I want you to hit my head, you know, like this, and try what kind of sound I make-- my head make-- makes. Would you hit my, you know, head like this? If possible, you know, hit my head with long, long talk, maybe one hour long. It will be a great help. Do you have some long, long stick to hit my bell? If you have some long stick-- longer the better. Do you have some question? Long, long question [laughter]. No question? Some question? ... * transcript not available if server down
File Name: 69-07-15-bn
Roshi: If someone is going East--to see Mrs. Carlson, I want to go with them to see her. I don’t have enough information to know re: Mr. Johnson, very subtle thing if Dick should or should not see Carlson and/or Johnson. I will discuss with him. Point we should be very careful with--we should not be involved in fundraising only. Mr. Johnson is supporting us because we are doing something here. We are liable to be caught by business-like fundraising. Johnson is not just a businessman. He has eyes ... * transcript not available if server down
File Name: 69-07-20
If you go to some library you will see many books. And those-- in those books, we will find out our achievement, our human knowledge, which is almost impossible to study out. And now we are going to arrive to the moon.1 And [laughs] actually I don't know anything about, you know, how they reach to the moon and what kind of feeling they may have when they arrive at the moon. To me it is not so interesting a thing. When I reflect on myself, especially when I feel, on this occasion, ... * transcript not available if server down
File Name: 69-07-26
A monk asked Tozan-- Zen Master Tozan-- can you hear me?-- “It is so hot,” you know. “How is it possible to go somewhere where it is not hot?” Tozan asked to the monk: “Why don't you go,” you know, “somewhere it is not so hot?” And Tozan said-- Tozan asked him-- told him, “Why don't you go somewhere it is not so hot?” “But wherever I go, when it is hot, it is hot,” he said-- the monk said. Tozan answered the question and said: “When it is hot, you should kill the hot; when ... * transcript not available if server down
File Name: 69-07-28
1 -- mind. That is the purpose of counting. Not just count, you know. Student A: But, like, in daily life, are we to count when we are walking, or would you just walk? SR: In daily life if you walk as a practice of Zen, you know, you, you know, you steady [steadily] walk step-by-step like you count your breathing. Hai. Student B: Roshi, I found in the past three months at Tassajara that I've uncovered tremendous anger in myself from time to time-- SR: Uh-huh. Student ... * transcript not available if server down
File Name: 69-08-01
As a Buddhist, of course, the most important precept is to-- to believe in Buddha and his teaching and his disciples. Buddha, you know, for us is someone who attained enlightenment-- not only historical Buddha but also Buddha's disciples who attained enlightenment is buddha. And still this is its-- in its narrow sense. In its wider sense, whether we attain enlightenment or not we are buddha-- not only human being but also various beings, animate and inanimate. Even something like stone is buddha, ... * transcript not available if server down
File Name: 69-08-02
I'm afraid I will-- I am making you hotter [laughs] because I cough and my lecture is maybe pretty difficult to understand because of my English especially. Last night I was trying to-- my skeleton of lecture was like this [laughs]. Can you read it? The first teaching-- the-- we-- we have four or three series of Buddhist teaching. The teaching-- the teaching that [laughter]-- the teaching that everything is changing-- in Japanese, shogyo-mujo1-- or Chinese shogyo-mujo-- teaching ... * transcript not available if server down
File Name: 69-08-03
As most of you know, this is Yoshimura Ryogen Sensei.1 Ryogen Yoshimura Sensei. In Japanese way we say family name first, so Yoshimura Ryogen. But-- Yoshimura is family name. Ryogen Sensei, or Yoshimura Sensei. He was appointed-- he arrived at San Francisco as our teacher, or as our friend, March 27? Off-mike: Yes. March 27. And mostly he was in-- he has been in San Francisco. I think he came here once? Twice? Off-mike: Twice. Twice. So most of you know, I think, ... * transcript not available if server down
File Name: 69-08-06
I think you are facing actual problem in your zazen practice. The worst one may be the pain of your legs, maybe. It is some-- not secret, but it is some certain way to sit in pain. Because it is so direct that you have no time to-- to think of some way, you know. Before you think it comes, and you are involved in the pain. But that is so-called-it, you know-- that you are involved in the pain immediately means that your way, your way of life, or your attitude towards your life is not well-trained. For ... * transcript not available if server down
File Name: 69-08-07
[In] Buddhist scripture, you know, there is a famous story. Water is same, but-- water is, for human being, is water [laughs], and for celestial being-- for celestial being it is jewel. And for fish it is their home. And for people in hell or hungry ghosts it is blood or maybe fire. If they want to drink it, the water change into fire. So they cannot drink it [laughs]. Same water [laughs, laughter], you know, looks like very different. But you may-- you may say, you know, our understanding ... * transcript not available if server down
File Name: 69-08-12
[I did not]1 prepare for tonight lecture anything. So I want you to ask some questions, and I will answer for the question, as I have nothing in my mind right now. Hai. Student A: Of the two types of meditation, the counting and the shikantaza-- the counting-- do you think that has more to do with ego purification? Roshi: The counting-- if you-- it looks like different from-- counting-breathing practice looks like different from the shikantaza. But actually, if you, you know, ... * transcript not available if server down
File Name: 69-08-18
SR: Tonight I want to discuss about our way to attain liberation or enlightenment. When you study Buddhism through teaching or reading scriptures, it looks like Buddhist has some special way of thinking by which we attain liberation. If we understand Buddhism, and if we take the Buddhist standpoint or Buddhist way of thinking, that is the way to attain liberation. Do you hear me? Various Students: Yes. SR: Okay? [Laughs.] Most people may understand in this way. If so, there will ... * transcript not available if server down
File Name: 69-08-21
SR: If you want, please come here. I am sorry I haven't prepare anything for lecture-- for this lecture. So I should be very happy if you have some question and-- so that I can say something about it. Do you have some questions? Hai. Student A: Roshi, could you speak about the relationship of conditioned origination and free will and our everyday life? Is it possible to say anything about that? [Laughter.] SR: Condition of? Student A: The relationship of conditioned origination ... * transcript not available if server down
File Name: 69-08-23
Let's continue to study about twelve links of causation. Causation of-- one understanding may be-- more classical understanding is-- explanation of twelve links of causation is causation of life. And the other is causation of suffering of our life. You know, how-- why do we suffer? Very different. I said classical one-- according-- classical one, classical explanation, but actually in Agama1 or more old scriptures, twelve links is not twelve, as I said before.2 And ... * transcript not available if server down
File Name: 69-08-25
Tonight, maybe, we will have question and answer. As usual, will you give me some questions? No questions? Student A: Roshi? SR: Hai. Student A: Could you explain how if improvement is one of the causes of suffering, how does our practice relate to it? Zazen seems to me to be one of things that is changing my life to the better. SR: Mm-hmm. “Changing better,” you know, there-- there is problem, you know. Do you mean you have some problem or suffering, and by practice you ... * transcript not available if server down
File Name: 69-08-28
SR: I want you to ask me a question. [Laughs.] I have nothing in my mind to say. Something-- some question about our practice, maybe, or zazen practice, or our everyday practice. Hai. Student A: I have two days-- I am leaving Tassajara to live in the city after being here for one year. I wonder what you might have specifically to say to me about that right now. SR: Right now [laughs]. What time did you actually come back? Student A: Come to-- back? SR: Yeah. What time today? ... * transcript not available if server down
File Name: 69-08-30N
Tonight, I want to... to discuss with you ??? our practice and our everyday that... our everyday activity. Our everyday ??? ??? and help [a new fear?? about in your life. It doesn't... practice help your empty life ???. This kind of thing discuss the saving??. Of course, Buddhist believing?? our... [in it? complete nature. And when we realize our nature ??? finally?? practice zazen?? it is possible for us to... to understand [what is?? our true nature. Nothing can??... good nor?? bad nature. When ... * transcript not available if server down
File Name: 69-09-00-A
In our practice, the most important thing [is] to-- to know-- to know. “To know” is that we have buddha-nature. Our practice-- real practice happens when realization of buddha-nature take place. Intellectually we know that we have buddha-nature, and that is what was taught by Buddha. But to know buddha-nature-- when you know that we have buddha-nature, at the same time you will know that even though we have buddha-nature, you know, it is rather difficult to accept it. At the same time, we ... * transcript not available if server down
File Name: 69-09-00-B
We have been talking about-- discuss-- discussing about reality, actually, and how we practice our way in our zazen and in our everyday life. And Dogen Zenji talked about the reality in-- by using the Japanese or Chinese word, inmo. Inmo means-- inmo has two meaning. It is-- it means like this, you know [probably gestures]-- and also it means question: “What is that?” Or it is, you know, “it,” you know. “It” means-- sometime it is question mark, and sometime “it” means-- pointing at something, ... * transcript not available if server down
File Name: 69-09-00-C
We are talking about our practice. What is the practice, and what is enlightenment, and how we practice. Someone who is practicing is a man in reality. And the practice we practice is something in reality. And place we practice-- some place in reality. And the time you practice is also time in reality. So everything take place in realm of reality. That is true practice. So Dogen Zenji says: “If our practice does not include everything, it is not our practice.” And not only practice, but also ... * transcript not available if server down
File Name: 69-09-00-D
We discussed about the question and answer between the Seventeenth Patriarch and Eighteenth Patriarch. “Whether bell is ringing or wind is ringing?” the teacher said. Disciple said: “Not wind nor bell ringing, but our mind is ringing.” And the teacher said: “What kind of mind is it?” And the disciple said: “The mind of complete calmness.” And usually when we hear someone say: “No bell-- or not bell or wind, but mind is ringing”-- then, most people say: “Oh, that is ... * transcript not available if server down
File Name: 69-09-00-E
SR: -- it will be the foundation of the everyday activity. That is real [1 word]. Student A: Thank you very much. Student B: Docho Roshi, if our karmic thoughts interfere with our breath counting, just as do the flies in the zendo, should we not try to rid ourselves of them, even though it is a nice aid our practice? SR: Excuse me [2-3 words]-- Student B: If our karmic thoughts interfere with our breath-counting-- SR: Mm-hmm. Student B: -- just as do the flies in ... * transcript not available if server down
File Name: 69-09-14
Sunday school-- a Sunday-school girl saw me in sitting, and she said: “I can do it.” And she crossed her legs like this [gesturing], and then said, “And what? [Laughing, laughter.] And what?” She sit like this and said, “And what?” I was very much interested in her question because many of you have same question [laughs, laughter]. You come every day to Zen Center and practice Zen. And you ask me, “And what? [Laughs.] And what?” I want to explain this point a little bit. I cannot-- ... * transcript not available if server down
File Name: 69-09-16
I have not much chance to think about why I came to America or why I became a priest, but today when-- while I was talking with Peter1 about something-- my personal history-- I had to think about, you know, why I came to America. And right now, I am thinking about why I became a priest [laughs]. My father2 was a priest, and his temple3 was quite-- not small, but very poor temple. We haven't not-- we had very difficult time, even though he-- my father ... * transcript not available if server down
File Name: 69-09-16-IA
Peter Schneider: Roshi, will you tell me about Miss Ransom? SR: Miss Ransom. She was teaching us at Komazawa University when I first see her. PS: Teaching what, Roshi? SR: Teaching English, and she was teaching us conversation-- how to-- once a week. And at that time I have not much relationship with her, but after I finished preparatory course of University-- Komazawa and became specialized in Buddhist course, I was still interested in studying English so once in a while I attended her ... * transcript not available if server down
File Name: 69-09-16-IB
P: When did Caucasians begin sitting at Sokoji? SR: Maybe one month after my arrival. P: When did you arrive? SR: May 23, 1959. P: You came by yourself? SR: Yes, by airplane. But at that time I was not appointed to this temple. I came here as assistant to Tobase. Soon after I accepted, they changed the situation. P: Was he living in Japan then or in San Francisco? SR: He, Tobase, was at that time in Japan. So I was invited to this temple, because he started editor ... * transcript not available if server down
File Name: 69-09-16-W
Name in Full: Shunryu Suzuki Date of Birth: May 18, 1904 (age at time of filling out - 65) Family Relation: First son of Sogaku Suzuki Permanent Domicile: 1400 Sakamoto, Yaizu-shi, Shizuoka-ken, Japan. Present Address: 1881 Bush Street, San Francisco, California (Zen Soto Temple Sokoji) Education & Training: 192426, Junior & Senior years of High School. April 10, 1930, graduated from Komazawa University in Philosophy of Buddhism and Zen. From Sep 17, 1930 to Sep 2, 1931: Head ... * transcript not available if server down
File Name: 69-10-14
SR: Since I resigned from Sokoji Temple, I-- my mind become more busy than before. It is ridiculous, but actually it is so. Physically I am feeling much better. But mentally [laughs]-- I'm not confused, but I'm reflecting on what I have been doing for ten years. And as I do not stay with you so long time when our members [are] increasing a lot, I feel a great distance, you know, between you and me. That is another problem for me. Anyway, I think we must find our way. And I think it is a ... * transcript not available if server down
File Name: 69-10-14-X
Dogen Zenji said, all the various kinds of power is—comes from our practice, you know. Although, our purpose of practice to attain some power, you know, but naturally, all the power will conserved[?] from our practice. That is very important point. “What kind of practice you practice?” someone may say, you know. Our practice is not any kind of practice but one—shikantaza, which is the foundation of all the practice. Even though you—you die in standing position or upside down position, you are not ... * transcript not available if server down
File Name: 69-10-20
As many of you are the students who joined our training-- this training period, and perhaps many of you didn't join the last training period, so I think I must tell you about the spirit of Lotus Sutra because it is rather difficult for someone who want to join-- who want to read it as you read Bible or Confucianism. It is not-- Lotus Sutra is-- can you hear me?-- okay?-- is not some sutra which-- like chronicle of great sage-- chronicle of saying or actions of great sage like Christ or Confucian. ... * transcript not available if server down
File Name: 69-10-23
-- out things difficult to understand. The mystery of Tathagata is difficult to understand, Shariputra, because when they explain the law (or phenomena, things) that have their cause in themselves, they-- they-- they do so by means of skillfulness, by the display of knowledge, by argument, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skillfulness they are able to release creatures that are attached to one point or another. The Tathagata, Shariputra, have acquired ... * transcript not available if server down
File Name: 69-10-25
Last night1 I explained the most important part of this chapter [II], which runs: “Shariputra-- ” This is another translation,2 translated from Chinese text3 comparing to Sanskrit original text. “Shariputra, the Thus-Come One-- Thus-Come One can by a variety of distinction skillfully preach the dharma. His word are gentle, gladdening many hearers. Shariputra, to take the-- to take the essential and-- to take the essential and speak of it. As for ... * transcript not available if server down
File Name: 69-10-28
I think there must be many things to prepare before you understand-- before you read Lotus Sutra. First of all, we say always, you know, “Mahayana” or “Hinayana.” So what actually means by Hinayana or Mahayana is one of the many things which you should know. Buddha originally left teaching some time for some special people. But even so, people who listen to that-- hear the Buddha's teaching maybe [have] different understanding, according to the ability of the people who listen-- who hear ... * transcript not available if server down
File Name: 69-10-30
The print-- print you have got there is trans- -- mostly translated from Kumarajiva's translation. Kumarajiva is Chinese famous translator, and his translation is famous for his-- for his beautiful words. And easy to understand. That is why most people-- most Chinese people liked his translation, and at the same time Lotus Sutra became very popular sutra. It is not exactly literal translation, but because he was a great scholar, his translation is very correct and very easy to understand. And ... * transcript not available if server down
File Name: 69-11-01-2-bn
Roshi: I want to give Katagiri a wider choice. … Roshi: That he [Katagiri] expressed the idea of going East is a way of saying “What are you going to do with me?” I don't want to say you should stay here or you should go. I want him to make up his own mind. I am quite sure that if you expressed strong feeling he might stay. … Roshi: you are officers--but you do not have such good understanding of our way. That is alright--I want you to be yourselves--more straight forward so I don't mind ... * transcript not available if server down
File Name: 69-11-07
In this sutra in Chapter II, “Skillful Means,” he-- he is correcting our misunderstanding about the vehicle of shravakas and vehicle of pratyekas. You know, why we call pratyeka vehicle or shravaka's vehicle “Small Vehicle” is because their understanding is not right. When you understand those teaching is the-- just skillful means of Buddha, to suggest the only one Great Vehicle, which is the perfect teaching-- so-called-it perfect teaching or teaching which Buddha had in his own mind before ... * transcript not available if server down
File Name: 69-11-09
Peter Schneider: I would like to ask Roshi a question for the Wind Bell that I was going to type-- tape just with him, but I think it's a-- would interest you, so-- . It will appear in the next Wind Bell.1 And the question is to have Roshi talk about Mrs. [Miss] Ransom. SR: No. [Laughter.] I must tell you she was my old, old girlfriend [loud laughter]. Peter Schneider: I'll have some water. [Loud laughter.] SR: Almost, but not quite [laughter]. When I was young, even ... * transcript not available if server down
File Name: 69-11-11
SR: If you-- if you have some question, I am happy to answer for the question. And in that way, if necessary, I will refer to the Lotus Sutra. Hai. Student A: What is “no outflows” mean in the Lotus Sutra? SR: Hmm? No? Student A: “No outflows.” SR: No outflows. “No outflows” means, you know, by-- because our practice is not, you know, sincere or not complete, there are many leakage [laughs] in your life and practice. That [”no outflows”] is the opposite of to have many leakage. ... * transcript not available if server down
File Name: 69-11-13
Tonight I am supposed to explain “form is emptiness, and emptiness is form.” In-- last night, we came to the point to make to clarify especially “emptiness is form,” which is rather difficult to make it clear. But actually, form is so-to-say “big mind”-- no, emptiness is “big mind.” And big mind as sky, which contains-- which doesn't-- air or sky, empty sky. But-- ”empty sky,” we say, but everything grow-- when plants and everything grow into the sky, sky doesn't care, you know. And the sky ... * transcript not available if server down
File Name: 69-11-16
This morning, I want to talk about our practice. And here in America, something special is happening: that is our group. Our students cannot be categorized in the same way we define Zen student-- Zen Buddhist in Japan, because you are not-- you are not priest and you are not complete-- completely layman. I understand it this way. That, you know, you are not priest is easy to understand, but that you are not completely layman is-- I think you are special, you know, people in our society. ... * transcript not available if server down
File Name: 69-11-22
I am so grateful with you to have chance to practice zazen in this, maybe, magnificent [laughs] building. I think we must be very grateful for Buddha and our successive patriarchs. Can you hear me? Can you hear me? I don't think I have much time to speak, but first of all, I want to express my gratitude and-- and my confidence or my-- I want to express my confidence in practicing with you. Whether we will be successful or not is, for me, out of question. I-- if we [are] bothered by that ... * transcript not available if server down
File Name: 69-11-25
SR: I am very happy to be with you. I am rather tired, and pinch hitter1 hit a home run [laughs, laughter]. So maybe at the end of the ninth inning. So game was [1-2 words unclear], and we won. So [laughs, laughter] I am sorry I have no chance to, you know, to play for this evening. I think it is almost one year since I caught Hong Kong or Asian flu. Right now, in spite of heavy work, I feel very good. So I think I am almost all right if I have a cup of water when I give you ... * transcript not available if server down
File Name: 69-11-29
-- mind. Without this way-seeking mind, our practice does not work. We say “just to sit,” or shikantaza. Only when we have a strong way-seeking mind, just to sit make sense. Without this mind, just to sit means maybe-- will mean just to sit mechanically and formally. The way-seeking mind-- when way-seeking mind vitalize the form you have in zazen may be actualized and make sense. People say “form” or “spirit”-- but to-- actually, you know, maybe if you do something without intellectual understanding, ... * transcript not available if server down
File Name: 69-11-30
I think nowadays way-seeking mind is understood like something to do good in its-- with a pure motivation-- not for sake of success or not for sake of fame, but to purify our mind and to be a good Buddhist. That is way-seeking mind. So, accordingly, to do something good is, in its wide sense, the way-seeking mind: for instance, to do something which people do not like to do: the cleaning restrooms, or pick up garbages, or to save small animals, or to help sick people. Those are things which ... * transcript not available if server down
File Name: 69-12-01
Our way-seeking mind is buddha-mind. And our practice is-- makes sense when you practice with buddha-mind, or way-seeking mind. But usually, when we say the way-seeking mind or doshin-- doshin-- do is dao, and shin is mind-- it also means bodhi- -- bodhisattva-mind-- bodhisattva-mind: to-- not only to help ourselves but also to save or to help others. Strong nuance of this kind is always there when we say doshin. Right now we recited: “This perfect and penetrating dharma is rarely met with ... * transcript not available if server down
File Name: 69-12-02
To accomplish something is difficult. And, you know, the difficulty you have moment after moment, which you have to work on, will continue forever [laughs, laughter]. I thought if I say so, if I say so, I thought you know, you may laugh [laughter]. And you are, you know, entrapped [laughs]. We say-- we have saying: to-- to attain enlightenment may not be so difficult, but to continue our practice is difficult. So after all, you know, why we practice zazen is to continue our practice. Or ... * transcript not available if server down
File Name: 69-12-03
I explained briefly about bodhisattva mind. And we have also bodhisattva practice-- bodhisattva practice-- we count six and sometime four [bodhisattva practices]. Of course, [1] most important one is zazen practice. That is the most important one, maybe. And [2] to keep precepts and [3] to-- to practice almsgiving-- almsgiving, to offer something or to Buddha or to people to help, and to keep precepts, and [4] to vigorously practice all those practice, and [5] endeavorance to be patient, ... * transcript not available if server down
File Name: 69-12-04
Our sesshin is already nearing to the end. As I said before, this sesshin will not come back again. So we must make best effort in our practice. And when you want to [make] best effort in our practice, of course we have to practice zazen seriously. But at the same time, tomorrow we will have shosan1 ceremony. And the day after tomorrow morning we will have jodo-e.2 Those ceremonies should be observed as if you practice zazen. And when you [are] in zendo, when you do ... * transcript not available if server down
File Name: 69-12-05N
* transcript not available if server down
File Name: 69-12-21-A
Since I moved in this building, people ask me how do you feel [laughs]. But I haven't find myself in this building. I don't know what I am doing here [laughs, laughter]. Everything is so unusual to me. So actually I haven't [laughs]-- not much feeling. But I am thinking about now how to adjust myself to this building. And first of all, what I felt seeing people, you know-- seeing our students bowing in this way or cleaning our building, I found special meaning of putting-- our putting hands ... * transcript not available if server down
File Name: 70-01-04
In our zazen practice, we stop our thinking and we must be free from our emotional activity too. We don't say there is no emotional activity, but we should be free from it. We don't say we have no thinking mind, but we should not be-- our activity, our life activity should not be limited by our thinking mind. In short, I think we can say [we trust ourselves completely, without thinking,]1 without feeling anything, we-- without discriminating good and bad, without saying right or ... * transcript not available if server down
File Name: 70-01-11
We have ordination ceremony for Bill Kwong and Silas Hoadley after this lecture-- immediately after this lecture. I wanted to talk about ordination ceremony, but I think it is pretty difficult to explain it, you know, because even-- because you have no idea of, you know, Buddhist priesthood. And what you have in your mind is priest in America, you know, so [laughs] I have no word to communicate. [Hum on tape for several minutes. Then Suzuki resumes.] -- inanimate and animate beings. So ... * transcript not available if server down
File Name: 70-01-18
In Japan now it is a season of typhoon. And recently, on the 16th, a typhoon arrived at San Francisco from Japan [laughs, laughter]. And now typhoon has left San Francisco to Tassajara [laughs, laughter]. Now it is the time when we have clear, blue sky again. Typhoon was so strong that I stayed in bed for two, three days [laughs, laughter]. I think you are also stayed in bed [laughs, laughter]. Each time some--at first, I came to America alone. And two years after, my wife came. And I had ... * transcript not available if server down
File Name: 70-01-18-X
Dogen Zenji said, although we are now student and teacher, teacher and student--this is rules you know. I am here. Student is there. Although we are now students and teacher. But we are originally all friend--as a friend--as a Buddhist. Although we are all friend. But tentatively there is rules and there is accordingly there is teacher and disciple. But we are all friend. That is very meaningful, you know. Although we are now teacher and students but we are eternally friends of--friends of Buddhist. ... * transcript not available if server down
File Name: 70-01-25
The difference between so-called-it Theravada Buddhism and Sarvastivadian or Hinayana and Mahayana is very important and directly, you know, concerned with our present problem. We are supposed [laughing] to be Mahayana Buddhist, but I think most of us are Hinayana, actually. There is not much Mahayana students. Almost all of us may be Hinayana or sectarian Buddhists because we study Buddhism as something which is already given to us, like Hinayana Buddhist thought Buddha already gave us-- have ... * transcript not available if server down
File Name: 70-01-31
Our-- our effort in our practice is quite different effort you make in our usual life. This point should be very clear for you, or else, you know, you-- your practice doesn't work. And spiritual effort is, at the same time, is very poisonous for us. Spiritual attainment is very, you know-- sometime like a-- like-- will result ecstasy or sometime will result arrogance. And in this kind of, you know, spiritual arrogance or ecstasy is worse than materialistic arrogance, you know. You can easily ... * transcript not available if server down
File Name: 70-02-01-A
How do you-- how do you like zazen? [Laughs, laughter.] And maybe-- maybe better to ask you how do you like brown rice? [Laughs, laughter.] I think this is better question, you know. Zazen is too much. [Laughs, laughter.] Brown rice, I think, just right. [Laughter.] But actually not much difference. [Laughter.] Zazen has strong f- -- zazen is strong food like brown rice. And I was very much interested in the way you eat brown rice. [Laughs.] I’m-- I'm very much impressed, you know, the ... * transcript not available if server down
File Name: 70-02-01-B
Sesshin is almost-- sesshin has almost completed. In this sesshin, we have learned many things. I want to-- can you hear me?-- I want to, you know, say something about what I noticed. Here we are-- each one of us is a cook. In turn we work in the kitchen, and here, you know, in zendo we take care of this zendo by ourselves mostly. Right now, we carrying our stick in turn, and I want-- I explained, you know, how to eat brown rice, you know. The more you chew it, you will have the taste of ... * transcript not available if server down
File Name: 70-02-08
Each time we-- we start lecture, we recite “an unsurpassed, penetrating Buddha,” and so on. This is the essential-- pointing at essential teaching of Buddha. And it is not just opening of the [laughs] lecture. It is-- this gata1 itself is perfect dharma. When we start-- before we start lecture, or when you-- when someone start lecture, and when you listen to it, and when we speak and listener start to study Buddhism, we-- we must have this understanding-- perfect understanding. ... * transcript not available if server down
File Name: 70-02-16-bn
Suzuki Roshi: his (Tatsugami) point: it was easy for Japanese and Chinese to understand Buddhism because of similar culture, language, and background. For Buddhism to cross the Pacific is not so easy. Because it is difficult, if we could understand Buddhism--the meaning will be greater. At the same time we will have a greater difficulty than the Chinese or Japanese to understand Buddhism. He doesn't give up because he acknowledges our sincerity in studying Buddhism. We will not give up. He feels ... * transcript not available if server down
File Name: 70-02-22
I think most of you participate one-week sesshin from tomorrow. So far, we have been practicing counting breathing or following breathing. But maybe tomorrow-- from tomorrow, in one-week sesshin, we will, you know, practice shikantaza. I want to explain, you know, what is shikantaza. Shikantaza is, as you know-- excuse me-- just to sit, you know. We say “shikantaza.” Just to sit. But there is-- if you, you know, it is not proper or it is not enough to say “just to sit.” For instance, you ... * transcript not available if server down
File Name: 70-02-23
In this sesshin I suggested to practice shikantaza. For-- anyway for beginner, you know, it doesn't make much difference [laughs]. I am sorry to say so, but shikantaza or counting breathing-- it doesn't make much sense. But anyway, you know, to have strong determination to sit, you know, for seven-- six days is enough, you know. If you have that much conviction in your practice I think that is pretty good. So anyway, those who just started practice zazen, don't give up, and [laughs] stay ... * transcript not available if server down
File Name: 70-02-25
Yesterday I talked about how to, maybe-- two ways of practice: one is zazen practice under the guidance of the right teacher, and the other is how to extend our practice in our everyday life. And the-- it-- our teaching mostly-- especially Mahayana Buddhist teachings-- mostly directed how to extend our practice to our everyday practice. The teaching of emptiness or teaching of interdependency-- those teaching are to explain how, you know, from our practice which is non-dualistic-- to be ... * transcript not available if server down
File Name: 70-02-28
Before we sit, six-day sesshin was too long. But after we completed, it was too short [laughs, laughter]. I think you feel, you know, quite different feeling. For instance, when you walk, you know, you have quite different feeling. You feel as if you-- your legs have become shorter [laughs, laughter], and your legs stick to floor, you know, and you feel very heavy [laughs] in your walking. It should be, you know, great joy for you, you know, when you completed such a long torch [torture?], you ... * transcript not available if server down
File Name: 70-03-01
Actually, because of my bad throat, I don't speak for people outside, you know. I o- -- I hardly manage to keep my lecture in Zen Center. But this time, because of Dr. Lancaster, whom I met at dinner, I was very much encouraged by him. And hearing hard [hardship?] of-- name of Senzaki, you know, who is, I think, pioneer of Zen in America [and] who did not have also any temple whatsoever. He did not like to spend his time managing-- management or a business-like thing, you know, which will follow ... * transcript not available if server down
File Name: 70-03-08
[Recently my thought is concentrated on the idea of emptiness.]1 Whatever I say, I am actually talking about what is emptiness, because this emptiness is something which we must understand literally and completely through experience. But if it is difficult to experience it through experience, you can tentatively understand it as a kind of idea in comparison to your way of thinking or in comparison to the idea you have, [the] various idea you have. And we classify our idea in two: ... * transcript not available if server down
File Name: 70-03-15
I think most of you are rather curious about what is Zen. But Zen is actually our way of life, and zazen practice is actually as-- like as you set your watch-- alarm, maybe. Unless you set your alarm, alarm clock will not serve the purpose. So it is necessary for us to start our activity from some standpoint-- to some ground or we must have-- every day we must have starting point. Where to start is most important thing. The sun arise at certain time and setting at certain time. And the sun, ... * transcript not available if server down
File Name: 70-03-28
Way-seeking mind is the most important. This kind of chance is-- usually in some difficult situation-- when you have some difficulty in your everyday life, I think you will have, you know-- there you will have chance to arise way-seeking mind. Once you arise the way-seeing mind, your practice is on the track. Watanabe-- Watanabe Genshu Zenji, who passed away several years ago, arise way-seeking mind when famous Arai Zenji came to his temple. He [Watanabe] was-- he was a chest-maker or what ... * transcript not available if server down
File Name: 70-03-29
How do you feel now? [Laughs.] Excuse me. I thought of funny thing right now [laughs]. I feel as if, you know-- I don't know how you feel, but I feel as if I-- I have finished, you know, things in restroom [laughs]. As I am pretty old, you know, I go to restroom so often. Even when I was young, I went [to] restroom more than, you know [laughs], usual person. I had, I think, some advantage, you know [laughs, laughter], because of that. When I went to tan- -- Eiheiji and sit in tangaryo, for ... * transcript not available if server down
File Name: 70-04-12
The April-- April the eighth is the day we celebrate Buddha's birthday in China and Japan. As you know, Buddha was born as a prince of Shakya tribe-- a king of Shakya tribe. And when he was born in the Lumbini Garden, nagas poured sweet tea. That is why we pour the sweet tea. But actually we don't know the historical origin about this because we have not much record about the sweet tea. But-- but we have record about the festival we have-- we had right now. Maybe in Japan they started to ... * transcript not available if server down
File Name: 70-04-25
Suzuki (speaking formally): On this day of the opening of Mahabodhisattva Zendo and main office of Zen Center, we arranged this altar, making offering of fruits and vegetables which were produced in this land of Mahabodhisattva, reciting sutra of Daihi-shin Dharani, the Sutra of the Great Compassionate One. With this merit, we want to express our way-seeking mind with our deceased friend Trudy Dixon, Baiho Sesshin [1 word],2 and Zenkei Dosaku Koji, Soto Sanjo,3 and ... * transcript not available if server down
File Name: 70-04-25A
We … yesterday, our President was expressing great gratitude, and that word -- I have nothing more to say. Now I should like to introduce Katagiri roshi, who came to help us. Of course one of our teachers, expressing our teacher -- great teacher in your practice in north U.S. Actually… but actually, that word -- I understand, is formal logic. He was in his monk for many, many years. He went through, (how do you call it?) many problems to promulgate, or to practice our way. But this monk, ... * transcript not available if server down
File Name: 70-04-28
Since Tatsugami Roshi came, you must have heard Dogen Zenji's name so many times. But Dogen Zenji may not like to hear his name so many times [laughs]. But unfortunately he had a name like Dogen, so [laughs] there is no other way to address him. So we call him Dogen Zenji or Dogen. As you know, he didn't like to say “Zen” even, or Zen-- in China they called monks who sit in zazen, called [them] “Zen monks,” but he didn't like to call “Zen” even. And he said if necessary you should call us ... * transcript not available if server down
File Name: 70-05-02-A
Right now you-- your feeling has changed from the feeling you had in your sitting. This is important. When you start a two-day sesshin you think, “I must sit two days continuously.” But that is not the way you should practice [laughs]. If you, you know, think in that way, you may feel-- you may be very much discouraged: “Oh my! I have to sit two days or seven days.” It is actually better to sit one period after one period: “Okay, I will sit one period.” Then, after kinhin, you must ... * transcript not available if server down
File Name: 70-05-02-B
First of all, a sincere-- our practice-- sincere practice-- our sincere practice is not, you know, practice just for himself. This is not so difficult to understand. Bodhisattva practice is not just to help himself, but to help others. We put more stress to help others. That is bodhisattva practice. I think because you are not so considerate in your everyday life, you have that question: you know, why we have to practice zazen, or what is sincere practice? If you find out how difficult ... * transcript not available if server down
File Name: 70-05-03
To have-- to have sincere practice means to have sincere concern with people. So our practice is actually based on our humanity. So Dogen Zenji says to accomplish humanity is to raise-- to hold up Buddhism and help people. So what is the way to establish humanity? That is the way to establish humanity is tao or practice, he says. By practice we can establish humanity, and our practice is based on humanity, so human being practice true human nature is our zazen. And he says the way is not ... * transcript not available if server down
File Name: 70-05-05
Once a time of one thousand or two thousand is not so long time in comparison to our idea of time. It is just, you know, one thousand or hundred years of time, maybe, one month or less than one month. We came to the point where we must study Buddhism from various direction, and here we are started to study Buddhist way from various angle. And this is not so easy task. I think that is why we must have Buddha or Dogen Zenji, because each one of our effort-- by each one of our effort cannot ... * transcript not available if server down
File Name: 70-05-10
This morning I want to reflect on our long, long practice, which we started maybe more than ten years ago. The purpose of Zen Center is, as you know, to provide a Zen meditation hall or whatever it is, you know: some place to practice zazen, and practice with some teacher, was the original intention of Zen Center. And with this purpose we organized non-profit organization. And now, here, when we, you know, acquired this building, we named this building Mahabodhisattva Zendo. It is-- reflecting ... * transcript not available if server down
File Name: 70-05-17
This morning I want to talk about Zen-- Zen precepts. As you know, precepts is not-- real meaning of precepts is not just rules. It is rather our way of our life. When we, you know, organize our life, there you see something like rules, you know. Even though you are not intending to observe some particular rule, but there you see some rules. As soon as you get up, you know, to wake you completely up, you wash your face, you know. That is our precepts-- one of the precepts. And at a certain ... * transcript not available if server down
File Name: 70-05-24
Good morning. Actually this morning I asked Yoshida Roshi to give some talk to you, but as he-- as she has just arrived from Japan, and she said she is not ready to speak yet, so I am going to speak [say] something. I introduced her already to you, but some of you here may not know her, so I think I have to introduce Yoshida Roshi first. [Aside of 1-2 sentences in Japanese.] Yoshida Roshi. [She answers briefly in Japanese. Suzuki then whispers Domo arigato.] She is one of the important ... * transcript not available if server down
File Name: 70-05-27
I am so grateful to have chance to discuss about or to talk about Sandokai. This is one of the most important teaching for us. And meaning is so deep, and the expression is so smooth, that it is, you know, pretty difficult to have some feeling, you know, when you read it. Sekito Musai-daishi (his posthumous name is Musai-daishi), and he is [dharma] grandson of the Sixth Patriarch [Eno] and son of Seigen, the Seventh Patriarch. As you know, under the Sixth Patriarch there were many disciples, ... * transcript not available if server down
File Name: 70-05-30
Line 2 was handed down closely from west to east. Line 3 People may discriminate the dull from the keen, Line 4 but in the true way there is no Patriarch of North or South.] I explained in last lecture about the title of this scripture, Sandokai-- what does it mean by San-do-kai and Chikudo daisen no shin. Tonight, maybe, it is necessary to explain about the background of this poem-- why Sekito Zenji-- Sekito Kisen Daiosho, wrote this poem. As you know, under the Fifth ... * transcript not available if server down
File Name: 70-06-01
Line 5 The true source is pure and stainless. Line 6 The branch streams flow in the dark. Line 7 Clutching at things is delusion. Line 8 To recognize the truth is not always enlightenment either.] [Suzuki sneezes directly into the mike as it is being set up. He and students laugh.] I want to know the feedback. [Laughs, laughter.] Oh my. [Laughs.] After all, it's better to follow one character after another like this. [Points to the blackboard ... * transcript not available if server down
File Name: 70-06-03
Line 9 The five sense gates and the five sense objects Line 10 are interdependent and absolutely independent. Line 11 Interrelated endlessly, Line 12 yet each stays in its own position.] Tape operator: The beginning of the lecture, given on June third. SR: Last night, I explained ri and ji. And usual person stick to ji. That is quite, you know, usual. And characteristic of Buddhist-- Buddha's teaching is, you know, to go beyond things. “Things” means ... * transcript not available if server down
File Name: SANDOKAI
(No transcript available.)
File Name: 70-06-06
Purpose of study of Buddhism is to have perfect understanding of things, and subjectively to understand ourselves, and especially what we are doing in our everyday life-- what kind of activity we are involved in, [to] know why we suffer, [and why] we have such a conflict in our society or in our, you know, family, or within ourselves. So to understand with good understanding of subjective world and objective world and what is going on in objective world and in within ourselves. If we, you ... * transcript not available if server down
File Name: 70-06-10
Things have various natures, various forms. There is good and bad, taste, sound, and feeling. In darkness, superior and inferior cannot be distinguished; in brightness, the duality of pure and impure is apparent.] In my last lecture, although I did not literally explain about those sentences, but I almost explained about it. Shiki moto shitsuzo wo kotonishi. Shiki moto shitsuzo wo kotonishi. Shiki is, you know, in Prajnaparamita Sutra. Shiki soku zeku. Shiki. Same character as shiki. ... * transcript not available if server down
File Name: 70-06-13
Line 17 The four elements resume their nature Line 18 as a child has its mother. Line 19 Fire is hot, wind blows, Line 20 water wets, and earth is solid.] Next-- as we have big blackboard, I want to explain those characters. This is-- those characters are, of course, Chinese characters, and-- but Japanese people read those characters in-- in Japanese, you know, without changing the order of characters. How we read those characters is-- this is one word, shidai: Shidai-- ... * transcript not available if server down
File Name: 70-06-17
Line 21 For eyes there is color and form, for ears there is sound, Line 22 for the nose there is smell, and for the tongue there is taste; Line 23 Each being comes out from the root Line 24 as branches and leaves come out from the trunk. Line 25 But both root and end should return to their original nature. Line 26 The words we use are different––good and bad, respectful and mean--but through these words we should understand the absolute being or ... * transcript not available if server down
File Name: 70-06-20
Sandokai Lecture IX Saturday, June 20, 1970 Tassajara [The following lines of the Sandokai are discussed in this lecture: Line 27 Meichu ni atatte an ari, Line 28 anso wo motte o koto nakare. Line 29 Anchuniatattemeiari, Line 30 meiso wo motte mirukotonakare. --------------------------- Line 27 Within brightness actually there is utter darkness; Line 28 but you should not meet someone just with darkness. Line 29 Within darkness there is brightness Line 30 but you should not ... * transcript not available if server down
File Name: 70-06-25
Darkness and brightness stand with each other like when one foot is forward and the other is behind in walking. (Translation by Suzuki.)] Now we are still talking about the reality from the light of independency. Even though we are discussing about independency, we always refer to the dependency-interdependency, so you may, you know, feel as if I am always [laughs] talking same thing. But actually it is not so. We are talking about, you know, independency now, not dependency. ... * transcript not available if server down
File Name: 70-06-27
Line 33 Everything––all beings––have their own virtue. Line 34 You should know how to apply this truth. Line 35 Things and emptiness are like a container and its cover fitting together, Line 36 like two arrows meeting head-on. (Translation by Suzuki.)] [Begins with indecipherable whisper.] Today's lecture will be about how we observe everything-- how we understand everything and how we should treat things-- with what kind of understanding is the-- will be the purpose ... * transcript not available if server down
File Name: 70-06-28
You should sit zazen with your whole body; your spine, mouth, toes, mudra. Check on your posture during zazen. Each part of your body should practice zazen independently or separately; your toe should practice zazen independently, your mudra should practice zazen independently; your spine and your mouth should practice zazen independently. You should feel each part of your body doing zazen separately. Each part of your body should participate completely in zazen. Check to see that each part ... * transcript not available if server down
File Name: 70-06-00-V
And if we are able to listen to another word, in this way several words at that time you know, then the words will help us. The words will be the nourishment for us. But if we have to… If we try to listen to something wonderful [laughs] -- it means that to ignore the bird which we are listening now. You know, when you think Buddha said something wonderful, and I must find out what he meant; then your mind is directed to Buddha’s words [pointing up with his right hand], so you don’t hear ... * transcript not available if server down
File Name: 70-07-04
If you listen to the words, you should understand the source of the teaching. Don't establish your own rules. If you don't practice in your everyday life as you walk, how can you know the way? (Translation by Suzuki.)] Tonight and tonight lecture and one more lecture will be the last concluding lecture for Sandokai. And here it says Koto wo uke te wa subekaraku shu wo esu beshi. Koto means “the first character.” We read from this side, you know: Koto wo-- Koto? ... * transcript not available if server down
File Name: 70-07-06
The goal is neither far nor near. If you stick to the idea of good or bad, you will be separated from the way by high mountains or big rivers. Seekers of the truth, don't spend your time in vain. (Translation by Suzuki.)] Here it says: Ayumi wo susumure ba gonnon ni arazu, mayote senga no ko wo hedatsu. Tsutsushinde sangen no hito ni mosu, koin munashiku wataru koto nakare. Ayumi wo susumure ba. Ayumi is “foot” or “step.” Susumure ba: “to carry on.” Susumure ba ... * transcript not available if server down
File Name: 70-07-08
Morning Service Buddha Hall Sutra Line 1. May Buddha observe [see?] us, and may we receive his true compassion. Line 2. Thus, as we chant the Maha Prajna Paramita Hridaya Sutra and the Dharani for Removing Disasters, Line 3. we offer the collected merit to Line 4. the great kind founder, the original teacher, Shakyamuni Buddha; Line 5. the First Patriarch of China, the great Bodhidharma; Line 6. the First Patriarch of Japan, the great Eihei Dogen; Line 7. and the great sage Manjushri ... * transcript not available if server down
File Name: 70-07-10
Dedication for the Morning Service Arhat's Sutra Line 1. May Buddha observe [see?] us and respond. Line 2. Thus, as we chant the Maha Prajna Paramita Hridaya Sutra, we dedicate the collected merit to Line 3. the all-pervading, ever-present Triple Treasure, the innumerable wise men in the ocean of enlightenment, Line 4. the sixteen great arhats and all other arhats. Line 5. May it be that Line 6. with the Three Insights and the Six Universal Powers, the true teaching ... * transcript not available if server down
File Name: 70-07-11
Dedication for the Morning Service Arhat's Sutra Line 1. May Buddha observe [see?] us and respond. Line 2. Thus, as we chant the Maha Prajna Paramita Hridaya Sutra, we dedicate the collected merit to Line 3. the all-pervading, ever-present Triple Treasure, the innumerable wise men in the ocean of enlightenment, Line 4. the sixteen great arhats and all other arhats. Line 5. May it be that Line 6. with the Three Insights and the Six Universal Powers, the true teaching ... * transcript not available if server down
File Name: 70-07-12
Dedication for the Morning Service Arhat's Sutra Line 1. May Buddha observe [see?] us and respond. Line 2. Thus, as we chant the Maha Prajna Paramita Hridaya Sutra, we dedicate the collected merit to Line 3. the all-pervading, ever-present Triple Treasure, the innumerable wise men in the ocean of enlightenment, Line 4. the sixteen great arhats and all other arhats. Line 5. May it be that Line 6. with the Three Insights and the Six Universal Powers, the true teaching ... * transcript not available if server down
File Name: 70-07-13
Morning Service Patriarch Hall Sutra Line 1. May Buddha observe us and may we receive his true compassion. Line 2. Thus, as we recite the Sandokai [we offer] the merit collected hereby to: Vipashyin Buddha, Shikin Buddha, Vishvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, Shakyamuni Buddha, Mahakashapa, Ananda, Shanavasin, Upagupta, Dhitika, Mishaka, Vasumitra, Buddhanandi, Buddhamitra, Parshva, Punyayasha, Anabodhi, Kapimala, Nagarjuna, Kanadeva, Rahulabhadra, ... * transcript not available if server down
File Name: 70-07-15
The Fourth Morning Eko Wednesday, July 15, 1970 Tassajara [This is the last in a series of six lectures by Suzuki on the four ekos chanted at the conclusion of morning services at San Francisco Zen Center and other Soto Zen temples and monasteries. The Fourth Morning Eko: Choka shido fugin Line 1. Aogi koi negawakuwa sambo, fushite shokan o taretamae. Line 2. Jorai, Dai hi shin dharani o fujusu, Line 3. atsumuru tokoro no kudoku wa, Line 4. tozan boso hokkai bosogya to kakkaku ... * transcript not available if server down
File Name: 70-07-19
After-- after forty days of my leaving from here I feel I am a stranger to the building, not to you but [laughs] to the building and my cups and [laughs, laughter]. I forgot where is my-- where was my things. Each time I need something, I have to try to think about “Where is it? Oh! There.” [Laughs.] Something like that. I am thinking about now, at the same, time Dogen Zenji's teaching: “There are people who is in enlightenment over enlightenment and delusion in delusion.” You know, ... * transcript not available if server down
File Name: 70-07-26
This morning, I want to talk about our practice, as usual [laughs], as-- especially when we have various teachers. So far we had Tatsugami Roshi and Yoshida Roshi. And you will be-- you will have-- your practice must be confused a little bit [laughs], this way or that way [laughs]. But actually for you there is only one practice. There is no need to be confused when you have right understanding of our practice of Dogen Zenji. But I don't say Dogen Zenji's way, this way, or that way. For advanced ... * transcript not available if server down
File Name: 70-07-28
This evening I want to talk about some problems you have when you come to Zen Center. And you understand why we practice-- zazen practice, pretty well. But why we observe this kind of ritual-- rituals, is maybe rather difficult to understand why. Actually, it is not something to be explained [laughs] so well. If you ask me why we observe or why I observe those rituals, you know, without much problem is difficult to answer. But first of all, why I do it is because-- because I have been doing ... * transcript not available if server down
File Name: 70-07-31
-- [laughter]. What he-- she meant is if you stand up, you know, with painful legs or sleeping legs, you will [laughs]-- it will be dan- -- dangerous [laughs, laughter]. That is why she said so-- so, you know. I think that is very important, you know, and even though you feel your legs, okay. But it is better to make it-- make them sure [laughs], rubbing, you know, your knee. Student A: I thought what she was saying was that once we stood up, we were supposed to stand there without-- before ... * transcript not available if server down
File Name: 70-08-01
In this sesshin, I have been explaining the context of our practice and, at the same time, the meaning of rules and precepts. But for us, precepts-- observation of precepts and practice of zazen is same thing, you know, not different [just] as our everyday life and practice, zazen practice, is one. After sesshin, we will have ordination ceremony for Paul [Discoe] and Reb [Anderson]. And-- and then we will have lay ordination ceremony for the students-- all the students who has been practicing ... * transcript not available if server down
File Name: 70-08-02
In Japan, a terrible fire broke out, and some hotel was burned down, and many sightseeing people killed in the fire. And recently in Japan, they had many sightseeing people even to Eiheiji, where monk-- only monks practice our way. Uchiyama Roshi-- Uchiyama Roshi said in his book-- if you open the book, he says recently, “Everything is going like that” [laughs]. Because we have so many sightseeing people, [laughs], so many years of hotels is built as one building after another. So the building ... * transcript not available if server down
File Name: 70-08-03
In our practice two important practice is zazen practice and to listen to your teacher, or right teaching. This is just like two wheels of a vehicle, you know. Without practice, you cannot understand teaching, you cannot listen to your teacher. And without practice—without listening to your teacher, your practice will be—and cannot be right practice. Right practice, by right practice we mean practice—fundamental practice from which you can start—when which various teaching will come out. So, ... * transcript not available if server down
File Name: 70-08-04
In-- in everyday life, to observe precepts and, in our practice, to continue our zazen looks like different, but actually it is same. In actual zazen, whether-- even though your practice is not perfect, if you practice our way, there there is enlightenment because originally, you know, our practice is expression of our true buddha-mind. Because you-- your-- because of your discrimination, you say your practice is not good. But if we do not, you know-- if we do not discriminate [in] our practice, ... * transcript not available if server down
File Name: 70-08-09
Suzuki (speaking formally):1 -- Paul Discoe and [1 word unclear] Reb Anderson, who have come here to be ordained as a disciple of the Buddha. Listen to-- listen calmly and attentively. Due to surpassing affinities, this ordination ceremony become possible. As Buddha's disciple, you have acquired the opportunity to receive the teaching transmitted from Shakyamuni Buddha through the patriarchs to me and to manifest the Buddha's way forever. Even the buddhas and patriarchs cannot ... * transcript not available if server down
File Name: 70-08-16-A
-- restore the Buddhist teaching in its original way. So that you don't know anything about Buddhism is very good [laughs]. We have no trouble to-- to make you piece by piece [laughs]. So here, you know, and-- American people has very open-minded-- is very open-minded. So for you, it is accept the teaching, you know, without trouble. That is my feeling. And one more point is because your mind is open, and we have not much prejudice, you know, you know-- you see things clearly. And ... * transcript not available if server down
File Name: 70-08-16-B
The meaning of our practice [is compassion?] way of life-- way of life, or your life -- [inaudible] -- because you like to sit on the floor more -- [next few paragraphs inaudible]. Instead of sitting on chair, Buddha said please sit down here and relax and talk more with calmness of mind and ______ carefully. Let's sit on the ground or floor. It is of course easy or convenient to live on chair. If you sit on the floor, you should adjust yourself to the ground and you should make effort, physical ... * transcript not available if server down
File Name: 70-08-23
-- and obtain similar to result according to [1 word unclear] like our [1-2] bodhisattva way. [2-3] bodhisattva spirit. [3-4] of our practice. And how you, you know, actually practice may be in [1-2]. You say “Hai!” That is the point of practice. When you say “Hai,” you are one with your “hai.” One with your Zen. One with your [1]. And one with your [1]. So when you say Hai!-- or when you say “Yes, I will!”-- then there is true mind of helping, you know. And if you cannot say “Hai!” from ... * transcript not available if server down
File Name: 70-08-25-A
As some of-- some of you may know, tomorrow I am leaving San Francisco for-- for a while and coming back December first or second. I'm not so clear yet, but for three months I shall be in Japan.1 I feel very sorry for-- for you-- not to be with you, but there there is something I must do for Zen Center. First of all, Dick Baker will receive transmission.2 And I am hoping that we can-- Dick and me-- can do something, you know, for-- even a little bit of important-- important ... * transcript not available if server down
File Name: 70-00-00
When I say it is difficult to practice in such a beautiful building with a completely furnished zendo I mean rigid formal practice in a complete zendo is not always good practice. The practice then may tend to be dead. To have a strong practice in comfortable surroundings is difficult. But when you practice with various difficulties that practice has a lot of strength in it. To help others who may be in the midst of difficulties in this sense is to help them have good practice. When we practice ... * transcript not available if server down
File Name: 70-12-13
In this trip, I studied in Japan [laughs], you know, and I found out many things, and many things happened. Many things has happened since I visited Japan four years ago. Can you hear me? [Laughs.] Japan changed a lot. Not only various food and materials now is very high. Transportation changed, and the road is pretty good now. And people there are very busy, and they-- their life is more now Western-style and busy. If you go from here to America [Japan?], you will be amazed how busy ... * transcript not available if server down
File Name: 70-12-20
In my last trip to Japan I found out many things. The feeling I had there was-- they were-- you know, Japanese people nowadays are trying very hard, but according to Uchiyama Roshi, you know-- do you know him? He is in Kyoto, and he is practicing with students. And many Caucasian students were there. And when I went there they asked me to speak something [laughs], so I just saw them and talked a little. Japanese people now-- group, group-- bo-kei: group is group, but bo-kei means “lose themselves.” ... * transcript not available if server down
File Name: 70-12-23
Zazen-- zazen practice, for us, more and more become important. Nowadays, as you may feel, we are human being. We came to the point where we must start-- maybe it is too late but, even so, we must start some new movement. In America it is not so-- so bad, but in Japan it is very bad because the land is so narrow. And what people did for [to] their own land is awful. Soon they will not have anything to eat. And I-- we think, even though we die will come to-- to the earth. And everything, you know, ... * transcript not available if server down
File Name: 70-12-27
Dogen Zenji said sickness does not, you know, destroy-- destroy people, but no practice will destroy people. Sickness does not destroy people, but no practice destroy people. What do you mean [laughs]? What does it mean? “No practice destroy people.” If, you know, we have no idea of practice, sickness-- even sickness does not mean anything, you know, because when we cannot practice, we call it sick- -- sickness. But, you know, if you have no idea of practice, what is sickness? Maybe for ... * transcript not available if server down
File Name: 69-00-00
* transcript not available if server down
File Name: 71-01-03
Last Sunday I remember I talked about our surrounding, which is civilized world and busy world, and world of science and world of technique. Although I couldn't talk about fully about those things, but I tried [laughs] anyway. And I talked about something about practice or why we practice zazen. But I did not talk about self-- who practice zazen-- who practice zazen. What is self is a big problem, you know. Unless we don’t understand what is self, unless we don’t reflect on our self, whether ... * transcript not available if server down
File Name: 71-01-10
-- were given about our practice referring to Avalokitesvara Bodhisattva? What is, you know, who is Avalokitesvara? I don't mean a man or a woman [laughs]. He is, by the way-- he’s supposed to be a man who take sometime figure of a woman, you know. In disguise of a woman he help people. That is Avalokitesvara Bodhisattva. Sometime, you know, he has one thousand hands-- one thousand hands-- to help others. But, you know, if he is concentrated on one hand only, you know [laughs], 999 hands ... * transcript not available if server down
File Name: 71-01-16
Something valuable [laughs]-- not jewel or not candy, but something which is very valuable. You recite right now, you know, a verse on unsurpassable, you know, teaching. What is actually-- how to, you know, receive this kind of treasure is, you know, to have well-oriented mind. I have been talking about self for maybe three lectures-- what is self and what is your surrounding, what kind of thing you see, how you accept things, and purpose of zazen. Purpose of zazen, why we practice zazen is ... * transcript not available if server down
File Name: 71-01-23
Most of us, maybe, want to know what is self. This is a big problem. Why you have this problem, you know, and is-- I want to understand [laughs] why you have this problem. I'm trying to understand. And even though, it seems to me, even though you try to understand who are you, it is, you know, it is endless trip, you know, and you will never see your self. You say to sit without thinking too much is difficult. Just to sit is difficult. But more difficult thing will be to try to think about ... * transcript not available if server down
File Name: 71-02-05
Purpose of sesshin is to be completely one with our practice. That is purpose of sesshin. Sesshin. Sesshin means-- We use two Chinese characters for setsu. Setsu means to treat or, you know, like you treat your guests or like a teacher [student?] treat his teacher, is setsu. Another setsu is “to control” or “to arrange things in order.” Anyway, it means to have proper function of mind. When we say “control,” something which is controlled is our five senses and will, or mind, Small Mind, ... * transcript not available if server down
File Name: 71-02-07
This morning I said you must find yourself in each being. That is actually what Tozan [Ryokai] Zenji said: Don't try to seek yourself. Don't try to figure out who is you. “You” found out in that way is far away from real you. He is not anymore you. But if I go my own way, wherever I go, I see myself. You know, if you, you know, take your own step, it means bodhisattva way. Wherever you go, you will see yourself. You will meet with yourself. And, he says, the image you see in the water when you ... * transcript not available if server down
File Name: 71-02-09
I think, as Yoshimura Sensei told you the other night, Zen masters has some humorous [laughs], you know, element in their life. And, you know, even after death [laughs], or even more, we, you know, know how humorous [laughs] they were if you know them. Humor is, you know-- Only when he has real, you know-- he has some understanding more than real, you know, then he could be humorous, you know. So humor is more real than [laughs] reality, you know. Reality is not so real. But if you see [laughs, ... * transcript not available if server down
File Name: 71-02-12-A
This is the seventh day of the sesshin, and you came already too far. So you cannot, you know, give up [laughs, laughter]. So only way is to stay here. And I feel I had a very good crop [laughs]. You may feel you are not yet ripened. But even though you are still ripening, but if you stay in our storehouse anyway, it will be a good apples [laughs]-- Page Street apples, ready to be served [laughs, laughter]. So I have nothing to worry [about], and I don't think you have any more worry about your ... * transcript not available if server down
File Name: 71-02-12-B
The Sixth Patriarch said: “To dwell on emptiness and to keep calm mind is not zazen,” he said. Or he said, you know: “Just to sit in squatting-- sitting position is not Zen.” But we say, you know, you-- you have to just sit [laughs]. If you don't understand what is our practice and stick to those words, you will be confused. But if you understand what is real Zen, it is quite usual warning, you know-- a kind of warning for us. Now our sesshin is almost [at an] end. But-- and some people, ... * transcript not available if server down
File Name: 71-02-13
Good morning. We have been practicing sesshin, so I feel I didn't see some of you for a long, long time. We actually-- ”sesshin” means, you know, to, in one sense, to calm down, to have more calmness of mind in our activity and in our practice. But what does it mean, by “calmness of your mind.” It's maybe pretty difficult for you to understand. The calmness of mind is, you know, for instance, you may think if you seclude yourself in some remoted mountain or seclude yourself in zendo, ... * transcript not available if server down
File Name: 71-02-20
Buddha's practice goes first. Our practice goes. We say, “our practice,” but it is actually Buddha's practice. We should know this point. This is the key point of our practice. I don't know how many people want to practice zazen, but as long as their practice [is] involving personal practice, it is not true practice. If we practice selfish personal practice, it means that we are accumulating our karma more and more instead of releasing our previous karma. Because of many bad choice--things ... * transcript not available if server down
File Name: 71-02-23
It is more than six months [laughs] since-- Is it working? Student: Yes. -- since I came to Tassajara, and I was very much impressed, you know, of your practice at this time. And I am now thinking about, you know-- not thinking about-- but actual feeling I have now, you know, and some, you know, prospect for the future-- future life of Tassajara. I feel something right, and I want to talk, you know, a little bit about my feeling and my hope. I don't know if you have actual feeling ... * transcript not available if server down
File Name: 71-02-27
The purpose of our practice is, of course, to maybe to have full enlightenment. Why we cannot have enlightenment is because of our, you know, delusion or mumyo, we say. Or-- because we are not-- we don't have clear picture of this world, or we do not have eyes to see, you know, clearly, to see clearly, or to have clear understanding of this world. That is, you know, so-called-it called mumyo. Mumyo is delusion. Mu is “no.” Myo is “clear.” “No clear light.” We are-- maybe we are-- we Buddhist ... * transcript not available if server down
File Name: 71-03-02
There are various kinds of religion, but why we have to [have] religion-- this question is answered not only by religious leaders but also by psychologist. So the understanding of religion nowadays become more and more deeper. And I think-- I don't know not much about psychology, nowadays psychology, but so far I understand, as you know, just as purpose of religion is to save [solve] our difficulties, the psychologist is working hard to save or to solve the problems of our life. Why we have, ... * transcript not available if server down
File Name: 71-03-09
One day a Chinese famous Zen master was making a trip with a-- with his disciple. A [flock of] geese, you know, fly-- were flying over-- passed, you know, over their head, like this [probably gestures]. And disciple [teacher] said, “Where are they going?” or “What are they?”-- oh-- teacher said, “What are they?” The disciple said, “They are geese.” “Where they are going?” [laughs] the teacher asked. Disciple say, “I don't know,” disciple said quite honestly because he ... * transcript not available if server down
File Name: 71-03-12
It is not so easy to say what actual practice is, what Zen is. But anyway, I want to try. First of all, why we practice Zen may be the question most of you have. As you know, Buddha's first teaching is the Four Noble Truths. According to him, our life is a life of suffering. And if you know the cause of suffering, you will know how to go through our suffering, and you will attain Nirvana or enlightenment. Tonight maybe it is better to explain why we suffer. Suffering includes various kinds of ... * transcript not available if server down
File Name: 71-06-05
First of all, I want to explain, you know, I want you to understand what is our practice. You know, our practice we say, “just to sit.” It is, you know, “just to sit,” but I want to try to explain as much as possible what do we mean by “just to sit.” Practice is usually, you know, practice to expect something: at least, if you practice, you know, some way, some practice, your practice will be improve. And if there is a goal of practice, you know, or if you practice aiming at something, you ... * transcript not available if server down
File Name: 71-06-06
Tenshin: I will read now a translation of the sutra we just chanted: Listen carefully, Chiko Bisshu,1 to the ten precious virtues intrinsic to the garment of the great field of blessedness. While common clothing encourages the growth of delusion, the Buddha's garment of the dharma, the okesa, is by no means like that. The okesa enables one, first of all, to achieve the completion of clear conscience. The okesa covers the dishonorable conduct. It is worthy to be called “the ... * transcript not available if server down
File Name: 71-06-07
Shikantaza, zazen, is-- our zazen is just to be ourselves. Just to be ourselves. We should not expect anything, you know, just to be ourselves. And continue this practice forever. That is our way, you know. Even, we say, even in, you know (what do you say?) [laughs], even in, you know [snaps fingers], [Student: “Snap of the fingers?”] [laughs, laughter], you know, in snapping your fingers there are millions of kalpas-- no, cetanas. The unit of time. You know, we say “moment after moment,” ... * transcript not available if server down
File Name: 71-06-09
I think you, you know, have understood-- (Can you hear me? Yeah? Not so well. Okay? Mmm?) You have understood what is zazen as your practice. But I didn't explain how you sit-- I didn't give you instruction how you sit in detail, but I told you, you know, how I practice shikantaza-- or zazen. Maybe that is my way, so I don't know how another teachers will, you know, sit, I don't know, but that is anyway my shikantaza. I started this practice, actually, maybe two-- two years ago, after ... * transcript not available if server down
File Name: 71-06-12
We say “Zen Center student,” you know. Or, we say “Zen Center.” But it is-- tonight-- today-- I want to make this kind of idea clear, you know, as much as possible. Although, you know, I say, “You are Zen Center students,” and although you say, “You are Zen Center students,” you say, “I am Zen Center student.” I don't know! [Laughs.] I am not so sure who you are. But to me, as long as you are here, you know, to me you are Zen Center students. [Laughs.] That's all. And if you go out from ... * transcript not available if server down
File Name: 71-06-19
Last Sunday I told you that, whatever religion you belong to, it doesn't matter when you to come and sit with us. That is because our way of sitting, of practice, is for you to become yourself. Katagiri Roshi always says, “to settle oneself on oneself.” To be yourself. When you become you, yourself, at that moment your practice includes everything. Whatever there is, it is a part of you. So you practice with Buddha, you practice with Bodhidharma and you practice with Jesus. You practice with ... * transcript not available if server down
File Name: 71-06-20
This sesshin-- we call it “sewing sesshin”-- sesshin and, actually, rakusu sewing-- okesa-sewing sesshin. Our okesa is not just-- just symbol of our teaching, but it is actually dharma itself. But unless you have proper understanding of it, the rakusu is something which you wear as a symbol of Buddhist. But that is not proper understanding. The proper understanding of our zazen or rakusu is same, not different. Proper understanding of zazen is, at the same time, proper understanding of rakusu. ... * transcript not available if server down
File Name: 71-06-22
I don't know where to start, you know, my talk, but anyway what I want to discuss with you tonight is how to, you know, apply our practice in your-- to your everyday life. That will be the point of my talk. Whether you are a layman or priest, you know, we are all bodhisattvas, you know. We are taking bodhisattva vow and we are practicing bodhisattva way. And as you know, bodhisattva way is to help others as you help yourself, or to help others more-- before you help yourself. That is, you ... * transcript not available if server down
File Name: 71-07-02
[Today I would like to]1-- lecture about precepts. I-- when I say “precepts,” the first thing you will think of is something like Ten Commandment or ten grave prohibitory precepts. But Zen precepts is not like that. The Zen precepts is-- to study Zen precepts means to understand zazen. So it is-- another interpretation of zazen is precepts. Using words-- word “precepts” we explain what is Zen actually. The purpose of receiving precepts, observing precepts, is not just to remember ... * transcript not available if server down
File Name: 71-07-06
I want to continue my talk about precepts-- Buddhist precepts. And last time I talked about the indivisible three treasures, which is buddha, and dharma, and sangha. But we have three-- we say “three treasures,” but the three treasures could be understood by you in three ways. It is indivisible, three precepts, because it is one: buddha, and dharma, and sangha are actually one. It is not three. So we say indivisible three treasures. The next one is, actually, since we have Shakyamuni Buddha ... * transcript not available if server down
File Name: 71-07-17
-- I explain about our precepts. As you must have found out, “the precepts,” we say, but it is nothing so unusual-- it is just about the things as they are and about what we are. And that is precepts. You may wonder why then is it necessary [laughs] to accept precepts. But this is very important point. I want you to understand. It is very very common understanding which you can accept quite easily. You know, what I say-- what I said was there are three-- the three kind of precepts. One precept ... * transcript not available if server down
File Name: 71-07-20
I wanted to see you earlier, but I was too busy so I couldn't come. Can you hear me? Can you hear me? Student: Yes. Oh. Okay. Anyway, it is very good to see you and Tassajara, which has improved a lot since I left here. Tonight my-- I didn't have any idea of giving talk, but I-- as, you know, we have many guests and some of you may leave tomorrow, so I decided to talk a little bit-- maybe I said ten minutes [laughs]. But it is rather difficult to say something in ten minutes, ... * transcript not available if server down
File Name: 71-07-21
We discussed already last night about what is something which we can experience or which we can understand, and what is something which we cannot understand. I was trying to explain, you know, the difference [between] something which you can understand and something which you cannot understand, and how you, you know, have an approach to something which you cannot understand is by practice. But it is necessary for us at the same time to have understanding of Buddhism. It is necessary to read, ... * transcript not available if server down
File Name: 71-07-22
This evening I want to explain about san-pachi-nenju which we practice. Can you hear me? Student: No. SR: No. Okay. [Laughs, laughter.] San-pachi. San-pachi-nenju which we practiced this evening. Some of you must have joined the ceremony, and some of you must have seen it. But before I explain about san-pachi-nenju, I want to explain our-- what is our practice and what will be each one of yours practice-- practice of each one of you should be or will be. Before everyone-- before ... * transcript not available if server down
File Name: 71-07-24
This evening I want to talk about Buddhist practice. In one of the fascicle of Shobogenzo there-- there is fascicle about virtue of mountain and river. Virtue of mountain and river. This is very interesting and give us a great benefit to understand what is our practice. Virtue of mountain and river. He [Dogen] says usual people think mountain is solid, mountain does not move and permanent; but river flows. That is usual understanding of mountain and river. Mountain and river. It is exactly ... * transcript not available if server down
File Name: 71-07-25
Tonight I want to explain the outline of our practice. As a monk and as a layman, without understanding of what is practice, it is rather difficult to make actual progress in your practice. And what I will talk about tonight is a kind of universal practice for laymen and monks both, you know-- which could be true for both laymen and priests. We say, or you say [laughs] whatever you do, that is practice, our practice: to drink tea or to eat or to sleep, to walk, or to sit down. Whatever you ... * transcript not available if server down
File Name: 71-07-26
Engo's Introduction Setting up the Dharma banner and establishing the Dharma teaching-- such is the task of the teacher of profound attainment. Distinguishing a dragon from a snake, black from white-- that is what the mature master must do. Now let us put aside for a moment how to wield the life-giving sword and the death-dealing blade, and how to administer blows with the stick: tell me, what does the one who lords it over the universe say? See the following. Main Subject Fuketsu ... * transcript not available if server down
File Name: 71-07-29
As you know, at Tassajara Ryaku Fusatsu-- Ryaku Fusatsu may be observed as we observe it at Eiheiji. I want to talk about Ryaku Fusatsu tonight and maybe tomorrow night, if I have time. I want to continue the spirit of practice of Ryaku Fusatsu. Ryaku Fusatsu is one of the most interesting practices at Eiheiji. I haven't, since I left Eiheiji it is almost thirty-seven-- or seven-- maybe almost forty years [laughs]-- so-- but still, I have the impression now-- a feeling of, you know, observing ... * transcript not available if server down
File Name: 71-07-30
This evening we observed-- this evening is called Fusatsu. As I explained last night, this ceremony actually started even before Buddha. And after Buddha, the ceremony more and more include more positive elements: just, you know, to observe-- not only just to observe, to keep their life, human life, from evil spirits, observing some good, and acquiring some strength-- and throughout [?] protecting themselves from the evil. That also-- to attain the perfection of human practice, Buddha started-- ... * transcript not available if server down
File Name: 71-08-00
“Therefore, no buddha attained enlightenment without the form of shaving head-- not in the form of a shaved head. No patriarch-- no patriarch-- is in the-- no patriarch is not in the form of shaved head. So the most virtuous things is the virtue of shaved head. Even though you built a stupa, which-- stupa adorned by seven jewels to reach the thirty-- the thirty-third heaven, the virtue is great, but in comparison to the merit of shaved head, it is not so good as even one hundredth. And any ... * transcript not available if server down
File Name: 71-08-01
At the time of Yakusan-- Yakusan Igen Daiosho1-- we-- every morning we recite chant names of Buddha. Daikon Eno Daiosho.2 Daikon Eno is the Sixth Patriarch. And Seigen Gyoshi-- Seigen Gyoshi is the Seventh Patriarch. And Eighth Patriarch is Sekito Kisen. And [the Ninth Patriarch is] Yakusan. At this time, Zen Buddhism was very-- became very popular or-- and stronger. Every master-- there were lots of students. But in Yakusan's monastery there were only twenty, you ... * transcript not available if server down
File Name: 71-08-03
I want to explain why we become Buddhist [laughs] or why I myself became a Buddhist. Perhaps here in America, because you have some wish, you know, hope in your future life-- future life of a-- future-- personally your own future life. and sociologically you're concerned about your future society. But to tell the truth, we Buddhists do not have any hope [laughs]. We do not have any hope for our human, you know, life because we understand this life is originally full of suffering. That is, you ... * transcript not available if server down
File Name: 71-08-04
Tomorrow is the Bodhidharma's Day. We will have-- we have special ceremony this evening, and tomorrow also we will have special ceremony for him. As you know, he is the twenty-eighth patriarch from Buddha, [not] counting Buddha as the first, and he is twenty-eighth patriarch. I should like to introduce how he became a successor of Hannyatara the twenty-seventh patriarch, and then I want you [to] ask some questions. I will briefly introduce you [3-8 words unclear] twenty-eighth patriarch. Hannyatara-sonja, ... * transcript not available if server down
File Name: 71-08-05
If you want to practice in its true sense so that you may not regret what you have been doing, it is necessary for you to-- to have good confidence in your practice. This is very important, or else it is not possible for [you to] practice true way. There may be many great teachers in various countries, but even though there are great teachers, if your way-seeking mind is not strong enough you cannot study. Even though you meet him, you don't know who he is. Tonight I want to introduce the ... * transcript not available if server down
File Name: 71-08-07
I want to discuss with you about, you know, how you study Zen. Zen is actually, in short, maybe, communication-- communication-- communication between your friend, and communication between your teacher and disciple-- Can you hear me? Oh. -- communication between teacher and disciple, and communication between we human being and our surrounding-- communication between man and nature. This is, in short, Zen. To have perfect communication-- wherever you are-- to have perfect communication ... * transcript not available if server down
File Name: 71-08-08
Tonight I have nothing to talk about [laughs]. Empty hand. No book. I just appeared here [laughter]. But as Yakusan Zenji did, I wouldn't go back to my room without saying anything. If you ask some questions, I will answer. In that way, I want to spend just one hour with you. Okay? If you have some questions, please ask me. Ask. Okay. Hai. Student A: Roshi, I notice that often when I wake up in the morning the first minute or so my mind is sort of unclear. [Remaining 3-6 sentences unclear.] SR: ... * transcript not available if server down
File Name: 71-08-12
Tomorrow-- tomorrow is the thirteenth, is it? In Japan tomorrow is-- tomorrow-- 13th, 14th, 15th, 16th-- is Obon -- Obon days. We say Obon. At some place, we observe it July 13th, 14th, 15th, 16th. Thirteenth is the-- thirteenth-- [on the] evening of the thirteenth, old souls are supposed to visit their family-- old family. And 16th is the day old souls leave their old family. Why we observe two months? Before we observe it in the moon-- by the moon calendar [July], but recently we observe ... * transcript not available if server down
File Name: 71-08-13
Last night, when we have question and answer, we came across the very important point. In the-- in Japanese, we say [phonetic] sabetsu-soku-byodo, or shinku-myou. Sabetsu-soku byodo. This is-- sabetsu means “speciality,” and byodo means “equality.” Speciality means, you know-- speciality means various being which is special. Each being are special, and each being has its own meaning of existence. When something exist, there is some reason why something exist. That is speciality. And equality ... * transcript not available if server down
File Name: 71-08-15
When-- when wind stops, flowers fall. When a bird sings, mountain become more calm. That is a kind of Zen poem. My translation is not so good. [He recites the poem in Japanese, saying each line twice.] Kaze yande hana mae otsu. Kaze [Tori] naitei yama sarani yunari. Kaze yande: When wind stops, but still flower falls. No-- there is no wind. If there is no wind, flower should stay, but flower-- after, you know, there is no wind, still flower falls. ... * transcript not available if server down
File Name: 71-08-17
In-- in my lecture, sometime I say everyone has buddha-nature, and whatever you do, that is, you know, Buddha's activity, I say. But on the other hand, I say you must follow the rule, and when you practice zazen you should practice in some certain way: Keep your spine straight, cross your legs, and pull your neck as if you are supporting something. And pull in your chin. There are many, you know, instructions. So you will be confused when I say, you know-- it looks like contradiction to ... * transcript not available if server down
File Name: 71-08-21
Excuse me. [Laughs.] I feel rather stiff. Maybe I worked too hard. Since we have Tassajara and the city zendo, we are-- our practice is rather concentrated on city practice or Tassajara practice. But the most important point is to know what is Zen practice, which is not only city practice, but also Tassajara practice, and city zendo practice. Wherever you are, we have Zen way of practice. No matter where you are, you must have proper understanding of our practice. In Shobogenzo “Genjo-koan,” ... * transcript not available if server down
File Name: 71-10-09
SR: Hai. Student: Francis sent this-- SR: Hmm? Student: Francis-- SR: Francis. Yeah. Student: -- sent this to you and a card. SR: Lazy master. [Laughter.] I am sorry. [Scattered exchange among Suzuki, students, and Okusan-- approximately 30 seconds.] SR: My arm hurts, you know. Just a moment. [Okusan speaks in Japanese.] Don't be so serious, you know. [Okusan speaks in Japanese.] My doctor Makura [?]-- [Okusan speaks in Japanese.] Hmm? Oh. Student: ... * transcript not available if server down
File Name: 71-12-12
(No transcript available.)
File Name: 92-09-00
(No transcript available.)
File Name: BEGINNERS-MIND
(No transcript available.)
File Name: LEFT-WITH
(No transcript available.)
File Name: LIKE-ZAZEN
(No transcript available.)
File Name: ORDINARY-STONE
(No transcript available.)
File Name: PEARL-ROLLING
(No transcript available.)
File Name: PRESENT-SHUNRYU
(No transcript available.)