Posts Tagged ‘Good Breathing’

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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May 2nd, 1970

Saturday, May 2nd, 1970

Shunryū Suzuki-rōshi

Sesshin Lecture, No. 1

ON BREATHING

Saturday Evening, May 2, 1970

San Francisco

 

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 say to yourself, “I must sit one more period.”  [Laughs, laughter.]  And then, you know, you start kinhin.  And after kinhin you think “one more period.”  In that way, if you practice zazen, you don’t feel so bad.  [Laughs, laughter.]  I think—if I say so, you may say, “You are fooling me” [laughs].  But actually, it is not so.  That is, you know, how things is going—how things are going always.  And so, you know, according to our teaching, time is like, you know, like a circle of fire, you know.  This is, you know—here there is burning fire.  This is actually—time is going, you know.  It looks like one red circle, but—it is not so—actually it is continuation of, you know, each fire.  It looks like so.  This is famous, you know, parable:  senkarin.[1]

 

Usually you understand time something continual from past to future.  But actually it is the successive, continuous—continuation of events—each events.  One after another, events take place.  So it—one after another, it takes place—things take place.  You naturally think, you know, there is something—there is some—something like time which is always continuing—continuously exist.  Or you have idea of some line which, you know, [extends] from past to future, you know.  But this is just abstract idea from each event.

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