Suzuki Roshi Transcripts

Sunday, January 03, 1971

Universal Self, Individual Experience

San Francisco

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 our everyday life is self-centered or a life of MORE ...

Sunday, January 10, 1971

Right Concentration

San Francisco

... [1] were given about our practice referring to Avalokiteshvara Bodhisattva? What is, you know, who is Avalokiteshvara? 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 Avalokiteshvara 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 will be no use [laughs].

Our concentration does not mean to be concentrated on one thing, MORE ...

Monday, January 11, 1971

Lay Ordination Ceremony

City Center, San Francisco

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.

[SR interrupted on tape. Narrator says here: "A good portion of the tape was inaudible on the original here." (This suggests that their tape was a copy.) SR then resumes, presumably after a gap.]

... inanimate and animate beings. So everything has its own MORE ...

Saturday, January 16, 1971

Gaining Idea

San Francisco

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 to be a boss of everything. That is why you practice zazen. If you practice zazen, you will be a boss of your surrounding-wherever you are, you are boss [laughs]. But if I say so, it will create some MORE ...

Saturday, January 23, 1971

Meeting Yourself

San Francisco

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 your self [laughs]. This is much more difficult. To do is MORE ...

Friday, February 05, 1971

Sesshin Lecture #1

San Francisco

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, Monkey Mind which should be MORE ...

Sunday, February 07, 1971

Sesshin Lecture #3

San Francisco

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 want to figure out who is you is not you, but actually just what you see in the water MORE ...

Tuesday, February 09, 1971

Sesshin Lecture #5

San Francisco

I think, as Yoshimura-sensei[1] 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, laughter] comic, you know, you know, that is more real than [laughs] usual pictures, you know.

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Friday, February 12, 1971

Sesshin Lecture, 7th Day: Page Street Apples

San Francisco

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 MORE ...

Sesshin Lecture, 7th Day: Closing Words

San Francisco

The Sixth Patriarch[1] 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.

MORE ...

Saturday, February 13, 1971

Calmness of Mind

San Francisco

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 MORE ...

Saturday, February 20, 1971

Buddha's Practice


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 you accumulated in previous life--you are right here and practicing under [Sotan Ryosen] Tatsugami-roshi. In spite of his difficult situation, MORE ...

Tuesday, February 23, 1971

Actual Feeling of True Practice


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 of true practice. I don't know, because, you know, why I say so is because I didn't know [laughs], you know, when I was practicing zazen. Even though I MORE ...

Saturday, February 27, 1971

Maps and Trips

San Francisco

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,[1] 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."

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Tuesday, March 02, 1971

The Idea of Self

San Francisco

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, you know, so many problems in our life is, you MORE ...

Tuesday, March 09, 1971

"Admonishing Our Many Wishes"

San Francisco

One day a Chinese famous Zen master was making a trip with a-with his disciple.[1] 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 MORE ...

Friday, March 12, 1971

Lecture at Reed College, Portland, OR

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 confusion or fears we may have because of our lack of understanding of our life. The reason we suffer, MORE ...

Saturday, June 05, 1971

Sesshin Lecture #1

San Francisco

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 know, you will-your practice supposed to reach, you know, eventually, the goal of practice you expect. And actually, you know, if you MORE ...

Sunday, June 06, 1971

Okesa Ceremony

San Francisco

[The tape begins with Tenshin-sensei Reb Anderson reciting the verse attributed by Shakyamuni Buddha, quoted in the fascicle "Kesa-koduko," in Dogen-zenji's Shobogenzo. The translation may have been by Suzuki-roshi.]

Tenshin-sensei: 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 MORE ...

Monday, June 07, 1971

Sesshin Lecture #2

San Francisco

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. [1] The unit of time. MORE ...

Wednesday, June 09, 1971

Sesshin Lecture, Day 5

San Francisco

[I thought there was another day of sesshin, but today is our last day.][1]

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 MORE ...

Saturday, June 12, 1971

Zen Center Students

San Francisco

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 this building, I don't know who you are. [Laughs.]

Do you know who you are? [Laughs.] Is there any particular, you MORE ...

Saturday, June 19, 1971

Sewing and Wearing the Buddhist Robes and How It Relates to Our Practice

San Francisco Zendo

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 everyone in the future or in past. That is our practice. But when you do not become yourself, it doesn't happen in that way.

MORE ...

Sunday, June 20, 1971

Sesshin Lecture

San Francisco

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. So unless you have real MORE ...

Tuesday, June 22, 1971

Everyday Life

San Francisco

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 know, bodhisattva way. We put so much emphasis on helping others. This point is very important when you MORE ...

Friday, July 02, 1971

"Real Precepts Are Beyond Words"

City Center

[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 what we should do or what we shouldn't do. And how MORE ...

Tuesday, July 06, 1971


San Francisco

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 who attained enlightenment, realizing the indivisible three treasures. And what he told was dharma, which was-as he realized what is the indivisible three treasures, he talked about it. That is dharma. MORE ...

Saturday, July 17, 1971


San Francisco

[In my last lectures][1] ... 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 is-first one is indivisible three precepts.[2] Even MORE ...

Tuesday, July 20, 1971

Non-Mystical Understanding


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 MORE ...

Wednesday, July 21, 1971

Question and Answer


We discussed already last night[1] 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, and it is necessary to listen to lecture, and it is necessary to think about MORE ...

Thursday, July 22, 1971



This evening I want to explain about san-pachi-nenju[1] which we practice. Can you hear me?

Student: No.

Suzuki-roshi: 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 MORE ...

Saturday, July 24, 1971

Mountains and Rivers


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.[1] 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 the same as-people say Rinzai practice or Soto practice [laughs]. And the Soto practice is such-and-such; and Rinzai MORE ...

Sunday, July 25, 1971

Self-Centered Practice


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 do, that is practice, you know, we say. But how you, you know-with-with what kind of understanding you do things is very important point. Actually, whatever you do, if you MORE ...

Monday, July 26, 1971

Fuketsu's "One Particle Of Dust" (Blue Cliff Record #61)



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.


MORE ...

Thursday, July 29, 1971

Ryaku Fusatsu Lecture

Zen Mountain Center

As you know, at Tassajara Ryaku Fusatsu-Ryaku Fusatsu[1] may be observed as we observe it at Eihei-ji. 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 MORE ...

Friday, July 30, 1971


Tassajara Zen Mountain Center

This evening we observed-this evening is called Fusatsu. As I explained last night,[1] 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-observed this ceremony. The form is merely what we must do, and more and more exactly. But must be nearly the same. But meaning MORE ...

Sunday, August 01, 1971

Words and Zen Teaching


At the time of Yakusan-Yakusan Igen-daiosho[1]-we-every morning we recite chant names of Buddha. DaikonEno-daiosho.[2] DaikonEno is the Sixth Patriarch. And SeigenGyoshi-SeigenGyoshi 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 know. He-he was total [?] strict teacher. And one day, the temple-a monk who is MORE ...

Translation Of Unknown Text

San Francisco

Assistant:[1] ... to make it record [verb].

Suzuki-roshi: Mm-hmm.

[Gap, scattered fragments of words and sentences.]

Assistant: ... like that.

[Gap, scattered fragments of words and sentences.]

Assistant: ... push it hard enough so the buttons stay down.

Suzuki-roshi: Mm-hmm.

[Long silent gap in tape.]

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Tuesday, August 03, 1971


Zen Mountain Center

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 know, how we understand our society. From the beginning we understand that our world is world of suffering. And we understand why we suffer, you know, is because we expect too much. We always expect something more than MORE ...

Wednesday, August 04, 1971

On Bodhidharma's Day

Zen Mountain Center

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,[1] 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, [2] the MORE ...

Thursday, August 05, 1971


Zen Mountain Center

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 story between Bodhidharma and Butei in China.[1] MORE ...

Saturday, August 07, 1971


Zen Mountain Center

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 and MORE ...

Sunday, August 08, 1971

Question and Answer

Zen Mountain Center

Tonight I have nothing to talk about [laughs]. Empty hand. No book. I just appeared here [laughter]. But as Yakusan-zenji[1] 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. MORE ...

Thursday, August 12, 1971


Zen Mountain Center

Tomorrow-tomorrow is the thirteenth, is it? In Japan tomorrow is-tomorrow-13th, 14th, 15th, 16th-is Obon[1]-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 it by your calendar [August]. That is why we observe, you know, sometime-in MORE ...

Friday, August 13, 1971

Special and Equal

Zen Mountain Center

Last night,[1] 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.[2] Sabetbu-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 is even though things is different-different, but strictly speaking MORE ...

Sunday, August 15, 1971

"When-when wind stops, flowers fall"

Zen Mountain Center

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.[1]

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. If a bird sings, it is not calm. But if you hear a bird sing in the MORE ...

Tuesday, August 17, 1971

Sun-Faced Buddha, Moon-Faced Buddha

Zen Mountain Center

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 say to rule-to put emphasis on rules and to follow our schedule. If it is-if whatever you do that is, you know, Buddha's activity, then why we must have rule? This kind of, you MORE ...

Saturday, August 21, 1971


San Francisco

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," Dogen-zenji says, referring to this point:

MORE ...

Saturday, October 09, 1971

Suzuki-Roshi Talking to His Disciples About His Illness

In His Room, City Center, San Francisco

Suzuki-roshi: Hai.

Student: Francis sent this-

Suzuki-roshi: Hmm?

Student: Francis-

Suzuki-roshi: Francis. Yeah.

Student: -sent this to you and a card.

Suzuki-roshi: Lazy master. [Laughter.] I am sorry.

[Scattered exchange among Suzuki-roshi, students, and MORE ...


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

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