Posts Tagged ‘Dependent-arising’

June 3rd, 1970

Wednesday, June 3rd, 1970

Shunryū Suzuki-rōshi

SANDŌKAI  LECTURE IV

Wednesday, June 3, 1970

Tassajara

Listen to this talk: Suzuki-roshi 70-06-03

 

[Lecture starts 3/4 of the way through Side B of the original tape.]

 

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

 

Line   9        Mommon issai no kyō,

Line 10        ego to fuego to.

Line 11        Eshite sarani aiwataru.

Line 12        Shikara zare ba kurai ni yotte jūsu.

 

Line   9        The five sense gates and the five sense objects

Line 10        are interdependent and absolutely independent.

Line 11        Interrelated endlessly,

Line 12        yet each stays in its own position.]

 

Tape operator:  The beginning of the lecture, given on June third.

 

Suzuki-rōshi:  Last night [lecture?], I explained ri and ji.  And usual person stick to ji.  That is quite, you know, usual.  And characteristic of Buddhist—Buddha’s teaching is, you know, to go beyond things.  “Things” means the various being and various idea we have and we think.  Even though we say “truth,” truth usually means something we figure out, [something] we think.  That is truth.  But this truth as a—something which we can figure out or think about is also ji in Buddhism.  When we go beyond subjective and objective world, which is ji, we come to the understanding—oneness of everything, oneness of subjective—subjectivity and objectivity, oneness of inside and outside.

 

For an instance, if you sit zazen you are not thinking anything.  You are not watching anything.  Your focus is, you know, four feet—four, five feet ahead, but actually we are not watching anything.  Just focus is there, but we don’t watch anything.  Even though many ideas come, we do not think, you know.  It comes in and goes out, that’s all.  We do not entertain various idea, you know.  We do not serve [laughs] food or anything, you know.  If they come in, okay, and if they go out, okay [laughs].  That’s all [laughs].  That is zazen, you know.  When we, in that condition—in this kind of mind—when we have this kind of mind, our mind actually, you know, include everything.  Even though you do not try to include, you know, everything, actually everything is in your mind.

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August 23rd, 1969

Saturday, August 23rd, 1969

Suzuki-roshi and Richard Baker-roshi in the mountains above Tassajara

Shunryū Suzuki-rōshi

Saturday, August 23, 1969

Tassajara

Listen to this talk: Suzuki-roshi 69-08-23

 

Let’s continue to study about twelve links of causation.  Causation of—one understanding may be—more classical understanding is—explanation of twelve links of causation is causation of life.  And the other is causation of suffering of our life.  You know, how—why do we suffer?  Very different.

 

I said classical one—according—classical one, classical explanation, but actually in Āgama[1]  or more old scriptures, twelve links is not twelve, as I said before.[2]   And it does not refer to the actual life of ourselves:  like before we come to this world, and after we come this—to this world, and after our birth.  Three worlds:  past, present, and future.  And two-fold of—three world—two-fold—twelve causation of life and death.  This is so-called-it “older” type of explanation of it.  But in old, old scripture this kind of understanding is not there.  But after Buddhist divided in many schools, this kind of so-called-it “classical” explanation of causation of life and death in past, present, future, twelve links of causation appeared.  This is not so old one.  The old one is rather explanation of why we suffer.  And they—we count the reason why we suffer.  Or we find twelve elements in our suffering.  So this is very different explanation, and this is more nearer to the teaching of Buddha himself.

 

The other day Peter asked—raised this question.  And did you—do you have Life of Buddha, you know, written by some Frenchman—I forgot his name?[3]   Do you have it?  Someone else asked that same question so she must have read that book.  I don’t know what kind of explanation he gives to it, for the twelve causation of life and death.  Do you know?  Have you read it?

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