Archive for May, 1967

May 31st, 1967

Wednesday, May 31st, 1967

This appaears to be a procession with Katagiri-roshi in front of Suzuki-roshi (Tassajara zendo)

Shunryū Suzuki-rōshi

Notes by Tony Artino

Wednesday, May 31, 1967

It is so that religion is a cultural-social phenomena as well as a personal experience. But even if one is concerned with societal ills within religion or other aspects of social life, religion should be through and through personal.

One should not follow the dictates of his culture like a docile sheep; but it is also unhealthy to feel disdain for one’ society, and just to mouth noble platitudes while neglecting one’s own real problem. If a man acts upon his notions of the “correct society” without working to solve his own dilemmas, he adds to his own and the society’s problems.


May 28th, 1967

Sunday, May 28th, 1967

Shunryū Suzuki-rōshi

May 28, 1967

Old Bush Street Zendō

Notes by Tony Artino


[Questions to Suzuki on difference between a “monk” and a “master.”]

To practice anything (to do anything) we must know (have) our own position.

In true activity there is no duality. This includes true thinking. True activity includes everything.

We cannot say which occurs first: pure practice or egolessness. When one happens, the other is there also.

There is no such thing as mind. There is no particular location for mind. What is mind?


May 21st, 1967

Sunday, May 21st, 1967



Sunday, May 17th 1968[1] “Correct zazen is your home…”

[This isn’t a Sunday and May 17, 67 is taken so I chose the nearest Sunday, the 21st.-dc]

Tony Artino Notes

“Will power is something you have always.”  Thinking power in zazen is not thinking anymore. It includes being in a thinking attitude, but without any object of thought. When you sit you should settle yourself as if you were never going to stand up again.

Usually our understanding of religious life is one-sided, emphasizing emotion or intellect or will– such as asceticism. This sort of understanding misses the unity of these aspects of consciousness. Dogen’s religion is called “wondrous” and develops about this unity. But Dogen’s religion did not develop apart from his historic and social circumstances. So, I believe some knowledge of his times and circumstances will be helpful to you in understanding his Zen– and Zen practice in America too.


May 18th, 1967

Thursday, May 18th, 1967

Rev S. Suzuki

May 18, 1967

Los Altos

The most important point in our practice is to have right effort.  The right effort which is directed to right direction is necessary.  Usually our effort is making towards wrong direction.  Especially, if your effort is making…your effort is directed towards wrong direction without knowing it means so-called deluded effort.  Our effort in our practice should be directed from being to non-being, from achievement to non-achievement.  Usually when you do something you want to achieve something but in our practice from achievement to non-achievement means to get rid of some evil result of the effort.  Whether or not whether you make your effort you have good quality.  So if you do something that is enough but when you make some special effort to achieve something, some excessive quality or element is involved in it.  So you should get rid of some excessive things.  If you…when your practice is good, without being aware of it you will become proud of it.  That is something extra.  Pride is extra.  What you do is good but something more is added to it.  So you should get rid of that something which is extra.  This point is very, very important.  But usually we are not subtle enough to realize that.  And you are going to wrong direction.  So this kind of effort to get rid of something extra is very important point and that is the effort we make. (more…)

May 17th, 1967

Wednesday, May 17th, 1967

Shunryū Suzuki-rōshi

May 17, 1967

You may think that the various religions of the world will, as a natural course of events, tend to become unified, until a single religion answers to the whole world. But this is not so, because such a tendency towards unity is not the natural way a religion develops.

In Buddhism for example, there are many different sets or schools. These differences arose from the same teachings because of the differences in the way of life e.g. “national character”(?) of those who studied the Buddha’s teaching. In this way the one religion of Buddhism of the Buddha’s time developed into the range of schools existing since then.

It is not possible for a true religion to be limited to one school; when one school develops, it is at the same time the beginning of further divisions. This is not surprising since each one of us is unique; and religion strictly speaking is for yourself.

Realizing the naturalness of different schools, etc., there is harmony among the various sects of Buddhism.