Posts Tagged ‘Heart Sutra’

November 13th, 1969

Thursday, November 13th, 1969

Shunryū Suzuki-rōshi 

Thursday Evening, November 13, 1969

 Listen to this talk: Suzuki-roshi 69-11-13 part 1

Listen to this talk: Suzuki-roshi 69-11-13 part 2

Tonight I am supposed to explain “form is emptiness, and emptiness is form.”  In—last night, we came to the point to make to clarify especially “emptiness is form,” which is rather difficult to make it clear.  But actually, form is so-to-say “big mind”—no, emptiness is “big mind.”  And big mind as sky, which contains—which doesn’t—air or sky, empty sky.  But—”empty sky,” we say, but everything grow—when plants and everything grow into the sky, sky doesn’t care, you know.  And the sky is always ready to accept things in it.


And—but our mind is not—should be like a sky, you know, our big mind.  We should accept things as it is, and we should not discriminate things, as the sky doesn’t discriminate things in which many ex- [partial word]—in which many things exist.  Various being is quite free in the big sky.  But our mind is not so.  “I like this.  I don’t like this.  This is beautiful.  But this is not so beautiful.  I like him, but I don’t like him.  I like this part of him, but the other part is not so good.”  In this way, our small mind always discriminate things and sometime reject things.  That is small mind.  So small—in the realm of the small mind there are many objects, there are many beings, and that beings exist as if they have self-nature, good nature or bad nature—a beautiful nature or ugly mean nature.


But Mahāyāna—in this way, even though Theravādan teaching accept the teaching of selflessness, their way is more like small-mind way—small-minded way because they acknowledge things, various being which has—which is not empty.  Dharma[1]—when we say dharma, you know, it include our sense organs and mind.  So we have six—five sense organs and mind.  That is six.  And sense object, object of thinking and objects of our sense organs.  And the world which sense organ and sense objects create—get [?] with and create some world—world of sight, world of sound, world of taste, world of feeling.  In this way, each sense organs has world, its—their own world.


August 5 1965

Thursday, August 5th, 1965

August 5, 1965

Rev. Suzuki’s talk on Great Prajna Paramita Sutra

I want to give the conclusion to this Prajna Paramita Sutra this morning.  In short, this sutra suggests to us how everything exists.  Everything exists in two ways, visible and invisible.  Something visible is not invisible.  Actual existence has two faces, visible and umm…invisible.  Something visible is not visible.  Something not visible is visible.  That is true.  Because you think only something visible is only existence so you attach to something visible.  And when you think only thing exists is something visible you become attached to some particular thing.  If you understand something visible is not …is at the same time invisible, and something invisible…is something invisible actually exists, there will be no need to be attached to something visible only and there will be no need for you to be afraid of losing your existence in visible realm.  If you understand two faces of ultimate existence there is no more fear and you own everything.

The practice… practice of zen you will have actual feeling of this feeling.  So in this sutra says… “Form is emptiness”.  Form is something visible and emptiness is something invisible.  If I say in this way it is too abstract, so it may be rather difficult to understand.


July 15 1965

Thursday, July 15th, 1965

July 15, 1965

Rev. S. Suzuki’s talk on Great Prajna Paramita Sutra

This morning I want to explain the attainment…the attainment here…it

means to resume to our true nature is actually attainments.  To attain nirvana means to resume to our true nature.  Our true nature is beyond our reasoning, beyond our sensory world.  If…when we…when we are beyond our reasoning, or sensory world there is no problem, there is no fear.  There is just our true nature itself.  When we resume to our true nature we say we attained enlightenment.  So actually there is nothing to attain; to resume to our true nature is our attainment.   But from the viewpoint of intiate…initial awareness of the true nature it is attainment, because we will attain…we will resume to our true nature by going beyond our sensual world or sensory world, so step by step, one by one, to get rid of all the emotional functions and thinking…stop thinking we will attain enlightenment.  So in this sense it is attainment.  But, what we attain is not something quite different from our empirical world, so in this sense it is not attainment.  So in this sutra it says “no attainment (or no dharma), no five senses or sense organs, or no world of five or six senses; no problem of birth and death, and old age and illness.  Of course no self at all.