So far, this is in relation to what's on these tracks and what they are. For some reason or other, track one is followed by track four, and then come track two and three, in the order in which they're recorded. Why that is, I don't know, but that's the order they tell you to record it in. I guess that's the easiest way to play your tape without getting lost. In other words, in other words, the tape is put on on the left side as normally. uh recorded through and then turned over and recorded through without leaving without changing the switch which remains on tracks one and four then when you go through it complete the cycle again with the tape again starting on the

[01:07]

On the left side, the original reel, starting on the left side, it goes through, recorded on, with a set on tracks two and three, and then when you turn it over and take the original reel and put it on the right side, and the, et cetera, and you leave it on three again. on the setting for two, three. On the machines you're using, I suspect that it's set up the same way and you would listen to it in the same, to transcribe in the same process, in the same order. On this, on track one, went through Suzuki's 1 p.m. lecture. Track four, which is this track, which is the second in order, called track four, starts with Suzuki's Monday evening lecture.

[02:11]

and continues with a short, rather inaudible section that he talked Tuesday morning in Zazen. As a practice, I'm not going to record those things because they're generally just for the sitters and pertain to sitting posture and things like that, which aren't so interesting in transcription. And in addition to that, they're very difficult to get and they're disruptive. of the meditation period. The tape then continues with the morning instruction at 8.45 of Reverend Katagiri, and the next section which follows this announcement, what I'm saying, is Bishop Sumi's first lecture at 1 p.m. Tuesday afternoon.

[03:13]

Thank you. remembering this summer session. I do not believe you came here as a curious seeker. I strictly trust you come here to attend enlightenment and find right way to our daily life through Jee's Heart Training. So that, at first time, I would like to tell you some approach of Soto Zen Buddhism. Some of you well known such things might be.

[04:15]

But this time, we first see it and there, I should explain some Buddhist theories and Buddhism doctrine. In Buddhism, we have two schools of thought. They are generally known under the title Hinayana and Mahayana. These words need a brief explanation. Hinayana and Mahayana are Sanskrit words. The former means small vehicle and the written means great vehicle. Hinayana is formalistic while Mahayana is spiritual.

[05:19]

Mahayana is altruistic as it emphasizes the emancipation of humanity across. The most important distinction, however, lies in the statement that Hinayana stands on actuality, while Mahayana stands on innate human nature. Hinayana emphasizes the actual states of human beings and teaches man to attain Buddhahood by purging what is stained and changing delusion into enlightenment, ignorance into wisdom. On the other hand, Mahayana stresses the ideal nature in man. We say we have attained Buddhahood or we have become purified and this is possible

[06:25]

because we have Buddhahood in our nature. We can become purified because we are originally pure. We have regained our true selves by realizing our Buddha nature. This is the Mahayana viewpoint. Roughly speaking, Hinayana stands for inaugurated enlightenment while Mahayana stands on the basis of original enlightenment. Hinayana cannot leap into Mahayana at one bound. There are transitory attitudes that comprise both Hinayana and Mahayana ideas are called crazy Mahayana. Among true Mahayana attitudes, Some are deeper than others. The Soto sect, founded by Dogen Zenji, is one of the deeper ones.

[07:31]

The statement that the Soto sect is one of the most profound Mahayana teachings is no idol, both nor concite. Kamakura Buddhism a general term given to the sect of Buddhism that arose in the Kamakura period. This is about before 700 years in Japan. Set on the apex of hongaku, or idea of original enlightenment, The Pure Land sect of Shinran, the Shin sect, the Nichiren sect of Nichiren, and the Soto sect of Dogen all arose in the Kamakura period. These three sects propagate the doctrine of original enlightenment and have common characteristics.

[08:41]

Shin sect Shinran said, calling the name of Amitabha was enough to attain enlightenment. Nichiren said, chanting the title of the Lotus Sutra would ensure goodhood. Dogen maintained that zazen, only zazen, sitting in meditation was the way to perfect enlightenment. That's as you're doing now. This assertion by Dogen has its basis in the testimony of the Buddha Shakyamuni, that everyone has written him the Buddha nature. Dogen held firmly to the doctrine of original enlightenment. Dogen then specified this kind of zazen, or sitting in meditation, as the sitting. of original enlightenment.

[09:45]

This sort of sitting is the sitting that originally enlightened one practices. But to think of sitting as a means of obtaining something better is a mistaken idea. However, if one practices sitting, which is a clear insight into one's nature, One arrives at the goal where one feels that it is goal and goes. Faith in one's Buddha nature is essential to accessible sitting. If the faith is lacking, mere sitting will be empty sitting. Faith in one's Buddha nature is an indispensable condition now. that all sentient beings are in full possession of the Buddha nature is the Mahayana.

[10:55]

Mahayana sect of Buddhism all assert that as all beings possess this Buddha nature, they are capable of becoming Buddha. When we say sentient beings, we mean any living things, human or celestial, animal, or other creatures. But for our purpose here, we shall refer solely to human beings. The chief end of Buddhist culture is to attain Buddhahood or to a complete or complete realization of our Buddha nature. We have used the word attain rather than of our Buddha nature. For we mean the development of the Buddha nature from without. When man attains this consciousness of his true nature, his cultural training to Zen Buddhism may be said to be perfect.

[12:08]

He may be an illiterate, ignorant man, still he is perfect Buddha. The final end of Buddhist cultural training is to realize this self-confidence. Zen-shu, as a Mahayana sect of Buddhism, teaches the same doctrine. And then men are to practice the meditation like you and by this virtue realize enlightenment. Buddha nature is somewhat analogous to plant nature. What is meant by analogy between Buddha nature and plant nature can be explained in the following way. As you know, we saw some kind of seed in the garden and when proper moisture and warmth are given them,

[13:13]

They put on force their shoots and grow. In a garden, several hundred plants may be seen. At the grounds, giant tree, bushes, fruit trees, flowering plants, annual and perennial plants. In the Buddhist secret literature, seeds are compared to first-caused earths. Moisture warms to the secondary causes. Plant are sought to grow with these two causes. When these two causes combined together, plant will grow. We may sow various sorts of seeds in the same garden, give them almost the same fertilizer and also put them in the same condition, but when they sprout and grow, we see them in variety, root and trunk, branches and leaves, flowers and fruits, all different form one another according to their respective specials in height, sphere, and

[14:40]

Color, they have each an individual characteristic, which cannot be confused with another. When causes are completely provided, seed will sprung up and plants will grow to exist, each of the duration of its life. Though they differ from one another in the duration of its life, though they differ from one another in many respects. They have something common in themselves. It is plant nature that makes all plants equal plants in spite of different characters. Buddha nature is something akin to this. Different human beings have something in common. It must be utmost in the noble, the utmost in the good, and utmost in the beautiful, if it is not soiled by anything in their surroundings.

[15:53]

Human nature in its natural volition, and the nature with which all human beings are endowed, may not be quite the same things, but in their natural volition, unspoiled condition and in the possibility of perfect refinement or restoration to their original states as a result of cultural or moral trainings, there is something common to both. So, Hakuinzen, a famous Zen master, once written, All sentient beings From every beginning of Buddha. It is just ice and water. If there is no water, there cannot be any ice. Outside sentient beings, where shall we look for Buddhas?

[16:57]

Not knowing how near is the truth, people seek it for far away. What a pity. They are just like a man in the midst of water who cries out in boring for something to drink. They are like the hire of a rich man wandering about among the poor. In the beginning, all the supported pieces of verse will be not a statement that all sentient beings are Buddhas. But obviously it cannot mean exactly what it says. Buddha is the leader of all sub-humanity. What it meant here is that everyone is a potential Buddha because everyone has the Buddha nature.

[18:07]

which is quite correct. It is out of the ranks of humanity that every Buddha arises. Just as it is out of water that every piece of ice is made. Without water, no ice. Without humanity, there is no Buddha. So the Zazen meditation is a training Buddhism prescribes for the development of the potential of Buddhahood which lies within, a training which forces the disciple to pass beyond the world and press on to get in, contact with things with reality in face of the shame of souls, in other words, in other matters, with which in our ordinary life we are continually allowing ourselves to be cheated and often quite willingly allowing ourselves to be cheated.

[19:23]

That is just the opposite. For, for it is more practical that he who has control of his own mind. Through Zazen meditation, the disciple is set on realization of the truth and soundly on his own feet, not on others. He gets his own realization of the truth, not that of someone else. And is not right? Must not each one of us please the purse of enlightenment for himself on his own feet? No Buddha availing to carry us. The Buddha being there only to show us the way, not carry us. We will close with a quotation from Vecchia.

[20:26]

Search thine own heart. What pains thee in thyself may be. All that is fair, all flesh is weak. Be thou the true, men thou the sick.

[20:44]

@Transcribed_UNK
@Text_v005
@Score_91.08