Posts Tagged ‘Expression’

June 7th, 1971

Monday, June 7th, 1971

SRC0041

Shunryū Suzuki-rōshi

SESSHIN LECTURE NO. 2

Sunday, June 7, 1971

San Francisco 

Listen to this talk: Suzuki-roshi 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 kalpasno, cetanās. [1]   The unit of time.  You know, we say “moment after moment,” but in your actual practice, moment is too long, you know.  If we say “moment,” you know, or “one breathing after another,” you still involved in—your mind still involved in, you know, following breathing, you know, to follow breathe.  We say “to follow breathe,” “to follow our breathing,” but the feeling is, you know, in each, you know—to live in each moment.

 

If you live in each moment, you do not expect anything.  With everything, you know, you become you yourself.  If you, you know, feel strictly yourself [your self?], without any idea of time even, you know, in smallest particle of time you feel yourself [your self?].  That is zazen.

 

Why we say so is if we are involved in idea of time, various desires will, you know, start to act some mischiefs [laughs]—they will become mischievous, you know.  So—but if you, you know—when you have no idea of time, with everything, you know, you bec- [partial word]—your practice will go on and on.

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August 2nd, 1970

Sunday, August 2nd, 1970

Shunryū Suzuki-rōshi

TRUE PRACTICE AS EXPRESSION OF BUDDHA-NATURE

Sesshin Lecture No.  2

Sunday, August 2, 1970

San Francisco

Listen to this talk: Suzuki-roshi 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 Eihei-ji, where monk—only monks practice our way.  Uchiyama-rōshi[1]—Uchiyama-rōshi said in his book[2]—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 is very complicated.  So once something happens [laughs], they don’t—it is difficult to figure out which is entrance and which is fire escape [laughs].  [Coughs heavily.]  Excuse me.

 

I am very much interested in Uchiyama-rōshi’s remark, and it—it is something like that happening to us too [laughs].  Zen Center become bigger and bigger [laughs], and people—students who come here will find it very difficult which is entrance and which is fire escape [laughs].  I, you know, I thought maybe he is teasing me [laughs].  But what he said is very true, I think.  The world situation is something like that.

 

But we should know, you know, the right entrance for zendō.  Dōgen-zenji says in Shōbōgenzō, right entrance for the Buddha hall is zazen.  Zazen practice is right entrance.  So everyone should, you know, enter the big right—from the big wide entrance.  Because no—no Buddhist—there is no Buddhist who does not practice zazen.  So all the teaching comes out from zazen, and what we obtain by practice of zazen is transmitted mind from Buddha to us.  So when we practice zazen, all the treasures transmitted to us will come out from our transmitted mind.  And how to open up our transmitted mind is practice of zazen.

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February 2, 1967

Thursday, February 2nd, 1967

Suzuki-roshi with Philip Wilson (I think) at Tassajara

Rev Suzuki lecture

February 2, 1967

Los Altos

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 this is not just word or language, but language in its wider sense.  So through his words you understand more than what he says.  Statements usually involved in or implied speaker’s subjective intention as well as listener’s situation, or listener’s objective situation, or matters about statement is told.  So no word is perfect; it is involved in something, some statement.  So there’s no perfect word.  It is always involved in something…some distortion is always follow in statement.  But through statement we have to understand the fact, or the event, or something which has happened to us.  You may say Being, or Ultimate Truth.  Ultimate Truth we do not mean something eternal, something constant, but we mean the things as it is, you may say Being or Reality.  If we understand things as it is that is Reality.  But it is difficulty to speak about the reality, because when I speak about it my subjective intention is involved in it and it implies some subjective opinion about it; so it is not possible to speak about Reality.  But through master’s word we have to understand the Reality directly.

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March 3, 1966

Thursday, March 3rd, 1966

March 3, 1966

Rev. S. Suzuki

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 out moment after moment we are creating something, moment after moment.  This is the joy of our life.

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