Posts Tagged ‘Inmost Request’

July 28 1965 2nd Talk

Wednesday, July 28th, 1965


Shunryū Suzuki-rōshi


Wednesday, July 28, 1965

Lecture D

Soko-ji Temple, San Francisco

Listen to this talk: Suzuki-roshi 65-07-28 2nd Talk

Tape operator: This is Reverend Suzuki’s six o’clock lecture on Wednesday.

Suzuki-rōshi: I cannot think of anything to talk [about] for this evening.  So if you have some question please ask me, and I will talk about your question as an answer, and—and then we will have discussion.  Do you have some—will you give me some subject to talk about?


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.


July 1965

Thursday, July 1st, 1965




Translation and Commentary by Master Shunryū Suzuki


Ummon Bun’en (?-949) was a disciple of Seppō and founder of the Ummon School, one of five schools of Chinese Zen Buddhism (Rinzai, Igyō, Ummon, Hōgen, and Sōtō).

During the political confusion at the end of the Tang Dynasty all the major schools of Chinese Buddhism (Tendai, Hosso, Ritsu, and Shingon) were in decline, except Zen, which was strengthened by the persecutions and the difficulty in traveling to escape persecution and to visit various Zen masters.  The hard practice of Seppō and Ummon during that time has been and still is a good example for all Zen students.

Introductory Word:

Introducing, Engo said:  To control the world without omitting a single feather, to stop all the streams of passion without losing a single drop, this is the great teacher’s activity.  If you open your mouth (in a dualistic sense) in his presence, you will fall in error.  Hesitate and you will be lost.  Who has eyes to penetrate barriers of this kind?  Ponder the following.