Join Jerry Brown in a discussion with John Tarrant, Jon Joseph, and David Weinstein in the next Zen Luminaries podcast in which they talk about his public life and Zen practice.
Saving the Earth, Helping the People: a Political and Spiritual Journey
Monday, April 19th - 6pm - 7:30pm
Bodhidharma said, “I don't know.” [Repeated from yesterday's post]
Bodhidharma in his answer appeared to be someone who is just sitting without thinking, without doing anything, being with everything—without form, without color. He revealed himself in that way for the emperor. But the emperor wanted to know someone who was wise, who was powerful, who was learned, who was very helpful. So this question and answer was not so successful.
Sumi painting by Michael Hofmann
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Butei, the Emperor of Liang, asked Bodhidharma, “What is the first principle?”
Buddha [Bodhidharma] said, “Who is it in front of you? There is no holy person or common person.”
And the Emperor said, “Who are you in front of me?”
Bodhidharma said, “I don’t know.”
Sumi painting by Michael Hofmann
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Tim Buckley: [Silence.]
SR: [Silence.]
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Bill Shurtleff: Docho Roshi, the sound of the water in the stream seems to wash away all of the questions that I had. The questions still come, but they seem to flow away. Trying to hold a question and to give it a form keeps me from hearing your words this morning and from hearing the sound of the stream. It feels strange for me to be without a question, and so I’d just like to thank you for your wisdom, and for your kindness in being here with us today.
SR: Yeah. People take and listen, and talk. In this way, everything is going. Like an electric lamp, the current is always going back and forth. It looks like it’s very certain, but it is not. Actually it is not as we see it. So, the moment we appear, we vanish. We still practice always. That is our life. That is how everything exists, and that is how Sambhogakaya Buddha exists. So, when we understand our life in that way, there is no problem at all.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Alan Rappaport: Docho Roshi, I am very afraid a lot of the time. I think I’m afraid of being hurt, and then lost. Can you help me?
SR: Lost? No, that is not possible. You are here, and there is no need to be afraid because anyway you are changing. If you are afraid of always changing, maybe that is why you are afraid. But if you are changing always, why don’t you try to change for the better? As long as you are making that effort, there’s no need to be afraid of anything. Even a little bit of change for the better will work.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Gil Fronsdal is the senior guiding co-teacher at the Insight Meditation Center (IMC) in Redwood City, California and the Insight Retreat Center in Santa Cruz, California. He started Buddhist practice in 1975 at the San Francisco Zen Center, and has been teaching for IMC since 1990. Listen to our podcast and learn more about him - http://cuke.com/f
Stan White: Docho Roshi, the only words I have this morning are not words.
SR: Yeah. We are discussing what is not possible to discuss by words. So, this is how actual words should go. By words we should communicate something which is not possible to limit by our words.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Jack Weller: Docho Roshi, I am troubled by your saying that you don’t trust us.
SR: [Laughs.] Yeah. I want to encourage you to stick to something, not in terms of good or bad, but anyway [laughs]. Like water sticks to a lower place. Without that kind of spirit, until we can see that kind of practice in some other person, we cannot trust anyone.
Jack: Then we can trust them, right?
SR: [Laughs.] Yeah.
Jack: So we can trust you.
SR: [Laughing.] Ho!
Jack: But you cannot trust us.
SR: Yeah, maybe. I am trying always to stick to something, not because it is good or bad—whether it is good or bad. When you stick to one thing only, it may be sometimes understood as something good. Sometimes it may be understood as something which is bad. But whether it is good or bad, is not the question. If it is helpful to me and for others, we should stick to one practice.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
E. L. Hazelwood: Docho Roshi, I have a question, but I can’t see it. And so I can’t grasp it. And so I don’t know what it is. And so I don’t know how to ask it.
SR: Yeah. The basic problem is the same for everyone. Anyway, as long as you are here, don’t be too much concerned about yourself, or what you do, or what others do. Just observe Tassajara as one person who has every part of a body—hands, legs, head, ears, eyes. And let it work without much mistake. If you try to practice everyday practice our way with this idea, then there is salvation for each one of us.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Jeff Broadbent: Docho Roshi, why do I feel hatred, repugnance, and disgust?
SR: Maybe because you want to solve every problem in a limited sense and by a limited way. You should wait. You should do one by one. Then there is no hatred or no bad feeling....Just to do something in time. To keep up with others’ practice. That is the main point. And don’t discriminate in your work too much within your limited time and material or space. You should do your best. Whether it is good or bad, no one knows [laughs].
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Niels: Will you please tell me why I judge myself and others as good and bad students?
SR: You are a good student. There is no need to compare you to someone else. You have your own good quality which no one else has. So, you are independent. And when you become you yourself, you will be with all your friends.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Harriet Hiestand: You told us once that we are each our own teachers and so every question I thought of for you I could answer. But, I felt that I should ask them anyway. How can I trust my own answers?
SR: Your own answers? Maybe you cannot completely trust any answers whether it is your answer or my answer, you cannot trust it completely. But, when you ask me a question it is a kind of communication. To share the problem is the point of asking a question.
Harriet: But I get very frustrated because you never answer. You just substitute words and there is never an answer.
SR: To understand in that way is better—not to rely on the answer so much. But to present some question, that is enough.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Tai Sheridan showed up at the SFZC in the late sixties. He practiced at Tassajara in 1971 and later at Green Gulch Farm. Learn more about him, download his free ebooks, and listen to our podcast - http://cuke.com/f.
Sally Block: You have told us that we are not alike at all and also you tell us that we should develop consideration for each other. How can we develop a feeling for what goes on in other people’s minds, for how they think, how they react, why they react and how they live, so that we can develop consideration for them?
SR: To understand reality from various angles even though it is not possible to understand things from various angles we should reserve always some understanding for someone else and try to understand others’ feelings, others’ understanding. Their understanding may not always be right, sometimes wrong. But without being caught by the idea of right or wrong we should try to understand something which is wrong as well as something which is right. This is very difficult. But the only way is to practice zazen. Your everyday life will be good when your practice is good because your everyday life will be supported by your power of practice. So, the best way for us is to be concentrated on our zazen practice. This is anyway the most important point. Everyday practice will be taken care of if your everyday life is concentrated on your zazen practice.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Lost and Found in the Ventana Wilderness - in which Andrew Atkeison recalls what happened when he and Blanche Hartman went looking for a lost hiker up creek from Tassajara in the summer of 1975.
Angie Runyan: Docho Roshi, I too want to know the meaning of human existence.
SR: Human existence? The characteristic of human existence is duality. We are dualistic beings. So, if we attach to one side of our life, we will be completely lost because we have a double nature. So, our understanding of life should be a double structure.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Evelyn Pepper: Docho Roshi, you say that we’re all one. Then why are we—is everything so different?
SR: Yeah. Because it is different, they are all one. Do you understand? [Laughs, laughter.] If it is the same, it is not even one. We say “one” because they are different. If it is the same from the beginning, there is no need to say one. Okay?
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Pat Lang (Tara Treasurefield): Docho Roshi, could you explain what it means to be a serious Zen student?
SR: Serious student Zen Buddhism. Don’t try to be serious [laughter, laughs]. Just keep up with our practice. Don’t try to get up earlier than other people. Stay in bed. Okay?
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Pat Herreshoff: Docho Roshi, I do not understand the meaning of my life. We have been given to understand that meaning is eternal. Is it possible for me to relate eternal meaning to this transient body?
SR: Yes it is possible, and eternal meaning is actually in your everyday life. So there is no need to figure out the meaning of life—especially for you. What you are doing is very good, so don’t try to figure out the meaning of your life. To me your life is meaningful, but I don’t know right now if it is meaningful for you. But however your life is meaningful, very meaningful, and that you are struggling with it is also meaningful. Don’t lose another aspect of your life. Don’t stick to one aspect only.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
DC: Docho Roshi, I am so grateful to you and Tassajara and Zen Center that I'd like to study Zen. What should I do first?
SR: You should do something in the right time in the right way. Try to keep up with our practice.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Ned Hoke was on Esalen Institute staff when Shunryu Suzuki led a two-day workshop there in 1968. After that, Ned came to Tassajara in the summers as a student. Learn more about him from his Cuke page and listen to his podcast - http://cuke.com/f.
Jack Elias: Docho Roshi, there are many questions about how hard and how long. The stream outside Tassajara has been flowing a long time. I wish to ask it now how long and how hard must it flow? Listen.
SR: If you notice that point, that is Buddha’s sermon.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Rick Norton: Docho Roshi, how may this Lotus Sutra be used to gain salvation?
SR: We don’t know how. Still the salvation is going. It may go forever.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Doug Bradle: Docho Roshi, there you sit resolute in your serenity, and here am I miserable and quivering in my confusion. And as I try to think of a question for you, I just become hopelessly tangled up in my own thoughts. And then, just now I thought, well, you probably had to go through the same thing at one time too. And you probably had to try and think of a question for your master. And what did you do? Did you become hopelessly confused like me, or did you find some way out?
SR: You say you don’t know what to do. If there is no one to ask about the confusion, then what is the confusion? The confusion itself is already the meaning of life, your own experience which you have to get through. So to ask a question is a kind of communication—mutual understanding. It means to extend your experience. So, you should accept the confusion as your experience of life. To be in confusion means to be amid the boundless mercy of the Buddha. We should accept in that way. And we should lead our life in this way.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Jeff Sherman: Docho Roshi, very often I feel your compassion. I don’t understand emptiness. I was wondering where compassion is in emptiness.
SR: Compassion will always be on some phenomenal world, which causes our attachment. Originally everything is empty. That is how our compassion arises. So compassion and somethingness and emptiness have the same quality. When we understand emptiness, we become compassionate toward something which exists in material or spiritual terms. So emptiness is not different from compassion. It is the source of compassion.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Jeff Williamson: Docho Roshi, ... And I really do not understand what you mean when you say, “Put forth your very best effort, but be careful that you do not try too hard.” I do not know where to draw a line. I don't know when I'm doing one thing and when I'm doing the other. Could you please say something that would help me now?
SR: “Try your best effort” means not to lose your way. Always keep up with your practice. That is what I mean. Of course, zazen practice is difficult because we should reject the two extremes. While you are keeping up your everyday practice, you will find out how to reject the two extremes. So when you become frustrated, when you have a problem, when you are discouraged, at that time you should try your best effort to resume your own practice.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
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Claude Dalenberg: Docho Roshi, incessant change and evanescence everywhere. Life is so short. What is the most important thing to do?
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version. |
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Steve Silberman came to the SF Zen Center in 1979 and worked with me, DC, at Greens Restaurant. He's a writer for Wired magazine. For more about his life and books, listen to our podcast.
If you want to know what buddha-nature is—which it is not possible to know—but if you want to realize it, you should wait until it comes to you. If you want to talk about that which is not possible to talk about, present some words to me.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-11-11 as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
I don’t mean to sacrifice this moment for the future. I don’t mean to be bound by a past life and to try to escape from it. It’s not the kind of effort you usually make. But there’s a more important point in your effort. To stand on your feet [laughs] is the most important thing. If you sacrifice this moment for your future, for your ideal even, it means that you are not standing on your feet. So, the most important thing is to accept yourself, to have subjectivity in each moment. Or, to accept yourself and don’t make any complaints, and accept things as it is, and satisfy yourself with what you have right now. And you should think, this is the only reality, only Buddha you can see, you can experience, you can have, you can worship.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
There is no separate past and future. Present, past, and future actually exist in the present moment. Do you understand? If you do something good, your future is bound to be good. That you are good means your past life was good.
Each moment we exist interdependent with the past/future/and other existences
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
All sentient beings are Nirmanakaya Buddha. [Laughs] whether or not they realize it, it is actually so, but they do not accept themselves as a Nirmanakaya Buddha, that’s all. For them, they are not, but for us who understand ourselves and others, all of them are Nirmanakaya Buddha, based on Sambhogakaya Buddha and Dharmakaya Buddha.
Barak Obama speaks to a crowd of over 100,000 on October 18, 2008
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
But even so, we shouldn’t ignore things, we should make our best effort in each moment. That is a kind of attachment, but this attachment is, at the same time, detachment, because the next moment you should make your best effort again. So it means detachment from the previous being. In this way, moment after moment, we exist. This kind of understanding is expressed by our technical terms of Nirmanakaya Buddha, Sambhogakaya Buddha, and Dharmakaya Buddha.
Shunryu Suzuki squatting, Paul Discoe fitting a corner stone, Phillip Wilson at the cement mixer.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
We are incarnated bodies, with some certain color and form and character. So, there must be a source or root of each being, as Sambhogakaya Buddha was the source of Shakyamuni Buddha. When he realized this point, he accepted himself as Nirmanakaya Buddha, as Sambhogakaya Buddha, and as Dharmakaya Buddha. When we understand ourselves in this way, our way in this world will be to try to express Buddha Nature moment after moment. That is the effort we should make, instead of being caught by a certain color or form.
Idealized drawing with Shunryu Suzuki provided by Kelsang Tsogtor
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
We exist here, and we are not permanent beings. Only in this moment, we exist like this. But the next moment I will change—tomorrow I will not be the same person. This is true. The next moment I shall be a future buddha. Yesterday I was a past buddha. In this way there are many, many buddhas. And you will be another buddha.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Gya te gya te gone beyond, gone completely beyond.
The news below says she fell from the top of the waterfall on the cutoff trail from the horse pasture to Tassajara Creek.
KSBW Action News - best report I found
The Monterey County Sherriff's Facebook page
Sambhogakaya Buddha is the perpetual one who exists from beginningless beginning to endless end. And Sambhogakaya is the background of Nirmanakaya Buddha, who exists moment after moment with various forms. Nirmanakaya Buddha is the embodiment of Sambhogakaya Buddha. So, Sambhogakaya Buddha gives birth to Nirmanakaya Buddha which exists moment after moment with various forms. That is why we say sentient beings are numberless, and we exist from beginningless beginning to endless end.
Jizo Bosatsu and Kanzeon Bosatsu statues
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
“Future disciples” means that Buddhism is a teaching which has a limitless future and beginningless beginning, which should always be true. So, in the sutra there are many disciples and buddhas who will exist in the future and who existed eons before.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
The Monterey County Sheriff's Office Search and Rescue Team, Drone Team, and California Highway Patrol Helicopter have been working together to find her. Her family says she is an experienced hiker and is familiar with the area, and they are hopeful.
Hikers who may have seen Meister hiking the area are asked to contact deputies at (831) 755-5111, and are also asked to keep an eye out for her.
DC: Appears she intended to take the Horse Pasture Trail or go to the Wind Caves.
Most of the truths he used may be very appropriate for us to use too. In this sense, many scholars are interested in the Shobogenzo. But even so, you cannot say Buddhism was completed by Dogen Zenji. If you think it was, the Shobogenzo becomes like a coffee shop on the freeway. Dogen will be very angry if you stay there. That is why he wrote it. His intention was not to stay here. You should go on and on. That was the point he put emphasis on. He said Buddhism is not valuable because of the teaching, but because of the continuous practice, such as the four vows.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
In this way, our understanding of Buddha‘s teaching improved more and more. Finding out how we should improve and accept Buddha's teaching as a perfect teaching is the effort we have been making. So Buddhism should change, it should not be completed. One after another, we must have new teachers, and we must improve our understanding of the teaching from an immature one to a mature one. We should study this sutra with this in mind.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Nowadays we have various sects in China and Japan, but why so many founders of various schools make that kind of effort is only to understand who was Buddha. When someone found Buddha was such and such person, he became a founder of some school. All the effort we have been making is to know who is Buddha and what was his teaching. So, for a Buddhist, Buddha is not just a historical person. He is truth itself.
Photo of Chinese Temple by Eric Arnow
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Linda's cuke page - with links to her art pages and more
Alan Rabold's Buddhist study began before he came to the SF Zen Center in 1968 and continued on with Maezumi, long solo retreats, to Boulder and Trungpa and more. Listen to his podcast....cuke.com/f
The sutras usually look like they were spoken by the historical Buddha himself. But our Buddhist sutras were not actually spoken by him. So when you read sutras, if you think they were spoken by Buddha himself, you will be confused because there are actually many elements in them which did not exist in Buddha’s time. When sutras were compiled, they included various thoughts from their time. Buddhist thought developed from the understanding of the direct disciples of Buddha to that of Buddhists several generations afterward.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-C as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Maitreya Buddha is the buddha who will come. There must be a future buddha too. We call him by the name of Maitreya. Buddha attained enlightenment and saw his Dharma Nature, so he became the Nirmanakaya Buddha. And he also knew the source of his buddhahood. He recognized himself as the seventh patriarch or seventh buddha. Before Buddha there were seven buddhas. But seven doesn’t mean just seven, but many. He didn’t say, “I am the first one.” He acknowledged many buddhas before him. He is one of the many buddhas, and he is Maitreya Buddha also.
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-B as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
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What we mean by “buddha,” what we mean by “patriarchs” is the same. When we point out, one by one as successive teachers, we call them first, second, third patriarch. But they are all buddhas. So, not different, but the way we call them is different. |
 DAITO KOKUSHI by Shunso Shoshu (1750-1835) |
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—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-B as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version. |
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Since we have arrived at this kind of understanding, there will be no need to talk about what Theravada or Mahayana Buddhism is. All Buddhism, whether it is Theravada or Mahayana, is one whole Buddhism. This is how we have transmitted his teaching from Buddha to us. And the purpose of this scripture is to describe our Dharma Nature.
From Bali Vipassana Retreat Report, April 2016
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-B as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.
Peter Coyote is a Zen teacher, writer, activist, actor, and that's just a start. Visit his Cuke page to listen to his podcast, learn about his new book and much more. Keep an eye out for a second podcast with Peter on our Podcast page.
Buddha understood how he should help others. But he was Buddha because he is Enlightened One. He was illuminated in his own nature, Dharma Nature, and everyone’s nature. So, he knows who he is. And for him there are no disciples, and there is no objective world. So, he says all sentient beings are his sons, part of him. So, only when we understand Buddha as Sambhogakaya Buddha and Dharmakaya Buddha, Buddha becomes real Buddha.
Gandhara Buddha at SFZC
—cuke.com/ig for links to the source of the photo. Excerpt from Shunryu Suzuki lecture 68-10-00-B as found on shunryusuzuki.com, edited by PF. Go to instagram.com/cuke_archives for the Instagram version.