Suzuki Roshi Transcripts
   

Friday, December 01, 1967

Afternoon Sesshin Lecture

Zen Mountain Center

In this sesshin, as I said this morning, our practice will be concentrated on putting power in your hara[1]or tanden.[2] 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 MORE ...

Evening Sesshin Lecture

Zen Mountain Center

This afternoon, in my lecture[1] 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 the true meaning of zazen, there is MORE ...

Saturday, December 02, 1967

Afternoon Sesshin Lecture

Tassajara

Our inner power of practice will appear according to the situation and accor- [partial word]-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.

MORE ...

Monday, December 04, 1967

Evening Sesshin Lecture

Tassajara

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] Zazen-gi-as in Zazen-gi, 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. We think MORE ...

Sesshin Lecture No. 5

Saturday Afternoon, September 4, 1967

Tassajara

Our inner power of practice will appear according to the situation and accor- [partial word]-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 MORE ...

Tuesday, December 05, 1967

Afternoon Sesshin Lecture

Tassajara

Lecture 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.

MORE ...

Evening Sesshin Lecture

Tassajara

Lecture 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 MORE ...

Wednesday, December 06, 1967

Afternoon Sesshin Lecture

Tassajara

Lecture 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 and everyday activity. In everyday life, how the big mind MORE ...

Evening Sesshin Lecture

Tassajara

Lecture 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 MORE ...

Thursday, December 07, 1967

First Shosan Ceremony at Tassajara

Tassajara

Buddha-although Buddha started teaching at Paranasi,[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 MORE ...


   


Verbatim transcripts of lectures by Shogaku Shunryu Suzuki, Roshi, 1962-1971

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