Archive for July, 1968

July 25th, 1968

Thursday, July 25th, 1968

Shunryū Suzuki-rōshi

Sunday Morning, August 25, 1968[1]

San Francisco

Listen to this talk: Suzuki-roshi 68-07-25

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.  The seventh one including all vehicles or all teaching—teachings without abounding—aban- [partial word]—without giving-up Mahāyāna way—Mahāyāna way.  The eighth one is mysterious power of showing the appearance of the Buddha in every world in each pores of—pores of the body.  The ninth—ninth is making people turn towards Buddhism and leading people to perfection.  The last one is satisfying all kinds of men with even a single phrase.  Those are ten powers.

I explained last—yesterday the first one and the second one, and the last one—satisfying all kinds of men with even a single phrase.  Ninth one—or eighth one, the mysterious power of showing the appearance of the Buddha in each world, in each pores of the body.  And second one, yeah—and the first one, devotion to the Buddha’s teaching and no attachment to anything.  This is our practice, which cannot compare with any other activities we have or any other effort we make.

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July 24th , 1968

Wednesday, July 24th, 1968

Suzuki-roshi and Lama Govinda

Shunryū Suzuki-rōshi

Wednesday Evening, July 24, 1968

Tassajara

Listen to this talk: Suzuki-roshi 68-07-24 Part 1

Listen to this talk: Suzuki-roshi 68-07-24 Part 2

To have complete understanding of our school or—is at the same time—to unders- [partial word]—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 Prajñāpāramitā group or Kegon Sūtra[1]—each time some important sūtra [was] introduced into China, when that sūtra was translated into Chinese, they did it under the help of the king.  All the learned scholars, not only Buddhist scholars but also Confucian scholars, all the learned scholars in China, you know, participate [in] the translation of some special scriptures, and from China—from India, of course, some teachers.  And someone who knows Chinese and Indian Sanskrit translated it into Chin- [partial word]—Chinese, and they—and many people were listening to it.  And when they agreed with the translation, they, you know, write down.

In this way, in a big scale, translation was made.  So each time the translation [was] made, the people who participated the translation or people who were listening to it, you know, naturally appreciate the big meaning of the teaching, and there they formed some kind of sect.  In this way, there were in China there—there was many sects appeared.  That is one way of, you know—it is almost by accident [laughs], you know, various schools appeared in China.

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July 21st, 1968

Sunday, July 21st, 1968

Shunryū Suzuki-rōshi

Sunday, July 21, 1968

Tassajara

Listen to this talk: Suzuki-roshi 68-07-21 Part 1

Listen to this talk: Suzuki-roshi 68-07-21 Part 2

[1] … I don’t think [laughs] we can reach conclusion.

I was asked to talk about—about some—something like sectarianism.  What is Sōtō and what is Rinzai?  Or—and what is the position, or what is the attitude as a Sōtō 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.  As you know, various schools arised [arose]—or especially Buddhism, various schools which we have now is the—almost all the schools are Mahāyāna Buddhism.  So-called-it Theravāda Buddhism is also—is not just Hīnayāna school or Theravāda school.  The scholars of Hīnayāna Buddhism or Theravāda Buddhism knows what is Mahāyāna, you know, and intellectually, or so far as the teaching [is] concerned, there is not much difference between—excuse me—all of—all the Buddhists, I think—most of the Buddhist understand not only their own teaching of their own school but also the teaching of various schools too.

So, so far as the understanding goes—actually there is no particular school.  But here Zen is not, you know—Zen school or Zen Buddhism is very much different from the other schools of Buddhism.  The other schools of Buddhism put emphasis on understanding, but we Zen Buddhist put emphasis on practice, you know, actual practice.

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