Posts Tagged ‘Appreciation’

June 13th, 1970

Saturday, June 13th, 1970
Suzuki-roshi with Phillip Wilson (I think) at Tassajara

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

Shunryū Suzuki-rōshi


Saturday, June 13, 1970


Listen to this talk: Suzuki-roshi 70-06-13


[The following lines of the Sandōkai are discussed in this lecture:


Line 17        Shidai no shō onozukara fukusu,

Line 18        ko no sono haha wo uru ga gotoshi.

Line 19        Hi wa nesshi kaze wa dōyō,

Line 20        mizu wa uruoi chi wa kengo.


Line 17        The four elements resume their nature

Line 18        as a child has its mother.

Line 19        Fire is hot, wind blows,

Line 20        water wets, and earth is solid.]


Next—as we have big blackboard, I want to explain those characters.  This is—those characters are, of course, Chinese characters, and—but Japanese people read those characters in—in Japanese, you know, without changing the order of characters.  How we read those characters is—this is one word, shidai:




Shidai—Shidai no.  We put here no.[1]   Shidai no shō onozukara fukusu.  [Writing on blackboard.]




Shidai no shō onozukara—we write here, you know, in kana—fukusu:



Ko no sono haha wo uru ga gotoshi.  We read in this way, you know.


In Chinese:


[Line 17]     Shi dai sho ji fuku  

[Line 18]     nyo shi toku go bo.

[Line 19]     Ka net su do yo,     

[Line 20]     sui su shi ken go.   


This is, you know, Chinese way of reading.  But we—Japanese people read Chinese sentences like this:


[Line 17]     Shidai no shō onozukara fukusu,

[Line 18]     ko no sono haha wo uru ga gotoshi.

[Line 19]     Hi wa nesshi kaze wa dōyō,

[Line 20]     mizu wa uruoi chi wa kengo.


And we put Shidai no—Shidai no shō:  “Nature of,” you know, “of—of” is no.  “Nature of four elements.”  Onozukara, “naturally.”  Fukusu or “resume.”


August 1st, 1969

Friday, August 1st, 1969

Suzuki-roshi with students at Tassajara

Shunryū Suzuki-rōshi

Friday, August 1, 1969


Listen to this talk: Suzuki-roshi 69-08-01

As a Buddhist, of course, the most important precept is to—to believe in Buddha and his teaching and his disciples.  Buddha, you know, for us is someone who attained enlightenment—not only historical Buddha but also Buddha’s disciples who attained enlightenment is buddha.  And still this is its—in its narrow sense.  In its wider sense, whether we attain enlightenment or not we are buddha—not only human being but also various beings, animate and inanimate.  Even something like stone is buddha, in its wide sense.  So everything is buddha in its wide sense.


But the religion is mostly for human being who saw—when we said “buddha” usually someone who attain liberation is buddha.  It may be better to understand in this way to avoid the conflict.  And “his teaching,” we say, but when we say “his teaching” we do not mean something which is written in scriptures.  Mostly, you know, even though you read so-called-it king of the scripture Lotus Sūtra, it may be difficult to understand for you because it is written pretty, you know, in ancient times.


And we know that it is not directly told by Buddha, so this point makes us more difficult to—to have faith in that scripture.  So nowadays or from ancient time, when we say dhamma,[1]  dhamma is truth in its wide sense.  So which is written by—written in scripture is not all the dhamma we mean.  It is a part of dhamma, or it is dhamma in its narrow sense.  In its wide sense, truth is the dhamma, especially in Zen, you know.  We believe in no teaching [laughs].  [Coughs.]  Excuse me.


June 22nd, 1967 2nd talk

Thursday, June 22nd, 1967

Rev S. Suzuki

June 22, 1967

Los Altos

Tonight, perhaps I was supposed to explain the chapter in the Platform Sutra of the thirty-two pairs of opposites; right and wrong, there he points out thirty-two pairs of opposites.  This is very interesting points.  Originally in this sutra, what is essence of mind is the point of the sutra, and the various pairs of opposites are the two sides of the one essence of mind.  So that is why he referred to various idea…opposites ideas.  Because of the opposite idea we have our study do not result in anything.  When your understanding is always in realm of good or bad there is no end in your study.  But when your understanding reach the point where there is no opposites, where you find oneness of the two opposites when you are in perfect renunciations.  And the characteristic of Buddhism is to attain oneness within this kind of opposite idea.  So in opposite idea we should find the oneness of the opposites.  Without rejecting bad to attain oneness is to attain the goal, is our purpose.  Usually rejecting flesh under ( ?  ) spiritual attainment, or rejecting bad nature resume good pure nature is the purpose of religious effort, but ours is quite different.  We find both good and bad in oneness.  So the essence of mind or original mind is actually something, sometime which is…which looks like good and sometime looks like bad is the original nature.  (more…)