Posts Tagged ‘Hinayana & Mahayana’

July 10th, 1970

Friday, July 10th, 1970

Shunryū Suzuki-rōshi

EKŌ LECTURES, No. 2: 

THE SECOND MORNING EKŌ, Part 1 of 3

Friday Evening, July 10, 1970

Tassajara

Listen to this talk: Suzuki-roshi 70-07-10

 [This is the second in a series of six lectures by Suzuki-rōshi on

the four ekōs chanted at the conclusion of morning services at

San Francisco Zen Center and other Sōtō Zen temples and monasteries.

 

The Second Morning Ekō:

 

Chōka ōgu fugin

 

Line 1.  Aogi koi negawakuwa shōkan, fushite kannō o taretamae.

Line 2.  Jōrai, Maka Hannyaharamita Shingyō o fujusu, atsumuru

                   tokoro no kudoku wa,

Line 3.  jippō jōjū no sambō, kakai muryō no kenshō,

Line 4.  jūroku dai arakan, issai no ōgu burui kenzoku ni ekō su.

Line 5.  Koinegō tokoro wa,

Line 6.  sanmyō rokutsū, mappō o shōbō ni kaeshi goriki hachige,

                   gunjō o mushō ni michibiki.

Line 7.  Sammon no nirin tsuneni tenji, kokudo no sansai nagaku shō

                   sen koto o.

 

Dedication for the Morning Service Arhat’s Sūtra[1]

 

Line 1.  May Buddha observe [see?] us and respond.

Line 2.  Thus, as we chant the Maha Prajñā Pāramitā Hridaya Sūtra,

we dedicate the collected merit to

Line 3.  the all-pervading, ever-present Triple Treasure,

the innumerable wise men in the ocean of enlightenment,

Line 4.  the sixteen great arhats and all other arhats.

Line 5.  May it be that

Line 6.  with the Three Insights and the Six Universal Powers,

the true teaching be restored in the age of decline.

With the Five Powers and Eight Ways of Liberation,

may all sentient beings be led to nirvāna.

Line 7.  May the two wheels of this temple forever turn

and this country always avert the Three Calamities.]

 

[The first chanting is chanted][2]  in Buddha hall.  In China and also in Japan, we have seven important buildings.  One is sammon.[3]  Sammon is main gate.

 

And the first building you see in front of sammon is Buddha hall [butsuden].  When—here we have the first chanting.  Usually those—this Buddha hall is the building where we celebrate for our nation or for our president or emperor—something which is related to the country.  That is the most official—the building where the most official ceremonies are held.

 

And behind the butsuden—Buddha hall—we have hattō, where we give lecture or where we observe memorial service—services for members—where we recite sūtras.  This is so-called-it hattō.  Hattō means “hall of—dharma hall,” the place where we spread dharma.

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October 28th, 1969

Tuesday, October 28th, 1969

Suzuki-roshi with students near Tassajara

Shunryū Suzuki-rōshi

LOTUS SŪTRA, LECTURE NO. 5

[Third Lotus Sūtra Series]

Tuesday Evening, October 28, 1969

Zen Mountain Center

Listen to this talk: Suzuki-roshi 69-10-28

(note: the audio speeds up as the recording goes along)

 

I think there must be many things to prepare before you understand—before you read Lotus Sūtra.  First of all, we say always, you know, “Mahāyāna” or “Hīnayāna.”  So what actually means by Hīnayāna or Mahāyāna is one of the many things which you should know.

 

Buddha originally left teaching some time for some special people.  But even so, people who listen to that—hear the Buddha’s teaching maybe [have] different understanding, according to the ability of the people who listen—who hear him.  So actually there are many various kinds of teaching in Buddha’s teaching.  We say, “Buddha’s teaching,” but—in one word—but there are many various kinds of teaching included.

 

But naturally, Buddha’s teaching was divided in two—as his disciple or his descendant naturally divided in two, you know, as it is so always.  They were divided in some logical student and some more conservative ones.  The conservative one was so-called-it Hīnayāna or Theravāda.  Even 100 [years] after—100 [years] after Buddha passed away, there is—there were some even [?].  Some radical students proposed to practice ten—ten more practice.  But some conservative students—Theravāda students—called him:  “He is heretic; he is not orthodox traditional—orthodoxical traditional students; that is not what Buddha said.”  In this was there was already some dispute.

 

And they had later a second meeting to—to—to unify Buddha’s teaching.  But, at the same time, some group had another meeting [laughs], you know.  In this way, there were Buddhist—Buddhists divided in two.  The conservative ones are mostly the ones who remembered Buddha’s teaching and who has—who had some record, and who had some complete traditional texts.  Radical ones more put emphasis on Buddha’s intention to leave his teaching:  why Buddha, you know, left this kind of teaching.  That was the most important point for the radical ones.  They didn’t, you know, stick to scriptures only.  And the conservative ones, you know, who wanted to oppose radical ones, more and more systematized Buddha’s teaching, you know, and analyzed Buddha’s teaching in various way.  That is so-called-it Hīnayāna teaching.

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