Shunryū Suzuki
c/shunryu-suzuki
Shunryu Suzuki Roshi was a pivotal Zen monk and author who founded the first Western Zen monastery. Discover his legacy of "nothing special."
c/shunryu-suzuki
Shunryu Suzuki Roshi was a pivotal Zen monk and author who founded the first Western Zen monastery. Discover his legacy of "nothing special."
…about rituals and how to decorate our buddha hall, having some beautiful buddha and offering some beautiful flowers you know. But a Zen Buddhist says: with a leaf, with a blade of leaf, we should create, we should create a buddha, a golden body of…
…city zendo, where everyone come and practice our way, not only all the students but also those who don't know anything about Zen. And there is double difficulty for new students and for old students. So I think old students have double duty and new…
…you know buddha hall, then naturally they will have some feeling. That is, you know the ornament of buddhara. But essentially all Zen Buddhist Ornament of buddha is the people who are practicing there. Each one of us should be beautiful flowers and each…
…h can recite this sutra by heart almost by heart, without any difficulties in Chinese, not in Japanese, all those sutras you know. Zen Buddhists chant 28 volumes of this sutra. In former days they could recite very well, but I cannot recite so well. Old…
…bodhisattvas. It is, and he started in this way in these words it is the intention of the tathagata young men of good family, Zen Nanshi, Zen Nanshi Zen Yongin you know this is this word is repeated many times in this sutra tathagata young men of good…
…is, and he started in this way in these words it is the intention of the tathagata young men of good family, Zen Nanshi, Zen Nanshi Zen Yongin you know this is this word is repeated many times in this sutra tathagata young men of good family to begin…
…he started in this way in these words it is the intention of the tathagata young men of good family, Zen Nanshi, Zen Nanshi Zen Yongin you know this is this word is repeated many times in this sutra tathagata young men of good family to begin grand…
…call it self use of inmost nature. Let it work. You don't do anything, but let our true nature work by itself. This is Zen. Practice. Of course, even though you do not do anything, you will have pain on your legs or some difficulty to keep your mind…
…zazen is not so good. If he says so, you should accept it. Oh not so good. What are you thinking? Stop thinking. Okay, this is Zen. When you do something, you know it is a kind of morality is in it. It is because you do something by your choice you…
…And moral code is not always the same. It is not permanent, strictly speaking. That is moral code whatever you do. So we say Zen and precept is one. In everyday life we call it precepts and in practice of zazen we call it Zen. So Zen and everyday…
…you do. So we say Zen and precept is one. In everyday life we call it precepts and in practice of zazen we call it Zen. So Zen and everyday life should be based on should be the self use of our true nature. So in this sense precepts and Zen…
…do. So we say Zen and precept is one. In everyday life we call it precepts and in practice of zazen we call it Zen. So Zen and everyday life should be based on should be the self use of our true nature. So in this sense precepts and Zen is not…
…of religion, which everyone will agree with it. But Soto School has pretty deep philosophy. But as I said last night, the philosophy of Zen is just a lid, just a cover of a pan, because people may be interested in Zen but it may be rather difficult…
…I said last night, the philosophy of Zen is just a lid, just a cover of a pan, because people may be interested in Zen but it may be rather difficult for them to know what is true Zen. Without some intellectual understanding it is difficult to figure…
…cover of a pan, because people may be interested in Zen but it may be rather difficult for them to know what is true Zen. Without some intellectual understanding it is difficult to figure out what is Zen. So that is why we have philosophy of Zen. But…
…be rather difficult for them to know what is true Zen. Without some intellectual understanding it is difficult to figure out what is Zen. So that is why we have philosophy of Zen. But by philosophy you cannot have true understanding of Zen. Zen should be…
…Zen. Without some intellectual understanding it is difficult to figure out what is Zen. So that is why we have philosophy of Zen. But by philosophy you cannot have true understanding of Zen. Zen should be understood by Zen, by practice of Zen, not by…
…bring about complete peace. Those problems are the most important problems in the present day I think in our system of Zen Philosophy. I'm not emphasizing philosophy, but when we have discussion there must be some system or else our discussion will result…
…but there is no objection in taking it I think. But what I am afraid of is they will mix up with religion. LSD, Zen and LSD there is very, very little relationship. It is quite another matter. You know, another problem, problem of LSD and problem of…
…respectfully. That is our way, do you understand? So our way is to do something in proper time, in proper way. That is Zen, in short, and mind and object is one. Do you understand? This is good question I think yes. There have been some systems,…
In Soto School most of Zen masters do not use koan because we stress this is the misuse of one's sole existence. Our practice covers everything. When you do something, that practice covers everything. So in our religious experience there is no duality. Our…
…out. This kind of practice is our practice. When your meal is ready, someone who is responsible for the kitchen will bow to Zen Buddha. This bow is for you who practice dazen here, including buddha, and you do not answer the bow. But usually he bows…
…from our viewpoint. So what you do, what you cook in the kitchen is religious activity. What you work, when you work in Zen do it is religious activity. Not just bow to buddha is not our religious activity. This kind of understanding of religion is…
…one will be interested in it. But if you ignore this both you will have great suffering. You will suffer a lot. So some Zen masters always call up the boss and he used to say: ohayo gozaimasu boss. Good morning boss, good evening boss. How are you…
…you study your life, the more you have problems in your everyday life, you will find out how important it is to practice Zen. Zen practice is not the kind of practice you can compare with your everyday activity. This is quite different practice from your…
In our way of Zen, we emphasize way seeking mind, way seeking mind. This is in another word, bodhisattva mind or way seeking mind. In Zen, people say way seeking or through bodhisattva: everything as it is, but the way as it is or to observe things as…
…way of Zen, we emphasize way seeking mind, way seeking mind. This is in another word, bodhisattva mind or way seeking mind. In Zen, people say way seeking or through bodhisattva: everything as it is, but the way as it is or to observe things as they…
…way thinking mind, although there are some defects from effort, this mind is the traditional mind transmitted from buddha to us and for Zen Students, this is the most important thing: enlightenment. So it is not only a kind of state of mind, a kind of…
…thinking mind, we do not call it enlightenment. That is quite different matter. It should be based on the way thinking. So, dogen Zen Teachers, when you hit the mark, that is the same effort you have been doing. After try 99 times. Suppose after try 99…
…to tell just by reading nature corresponding. It is kind of friendship between a master and scholar. We have many scholars and Zen masters and Zen Scholars should be always must be quite intimate and nature understanding is one. You cannot be both scholar…
…reading nature corresponding. It is kind of friendship between a master and scholar. We have many scholars and Zen masters and Zen Scholars should be always must be quite intimate and nature understanding is one. You cannot be both scholar and Zen master.…
…it. The bodhisattva's way in other schools is rather philosophical and that is why they have their own system. But for Zen School bodhisattva's way is our practice itself is bodhisattva's way, not philosophy, but our actual practice is bodhisattva's way. Our…
…point in helping others is to actualize bodhisattva's way in its true sense. So you can actualize bodhisattva's way in your management of Zen center or in your management of a monastery or a temple. If you actualize his way, that is also to help others,…
…way what was our true nature. But no one bring it. No one had brought it in our practice. So that is why Zen we have in Buddhism Heart practice of zazen. To bring something which is inexplicable to actual practice is Zen practice. This is one…
…to come and that corner here you have to bow that corner, you have to bow there there and other officers are out of Zen, they are strictly out of Zen. So pass the officers in Zen Goto, Santo, tsubeto and tsubeto. There are four corners and in each…
…you have to bow that corner, you have to bow there there and other officers are out of Zen, they are strictly out of Zen. So pass the officers in Zen Goto, Santo, tsubeto and tsubeto. There are four corners and in each corner in each corner, there are…
…you have to bow there there and other officers are out of Zen, they are strictly out of Zen. So pass the officers in Zen Goto, Santo, tsubeto and tsubeto. There are four corners and in each corner in each corner, there are officers there. No, he is…
…absolute root and there is no room to. It is not matter obey or not obey, you have to just as you practice Zen, you just sit and practice Zen. This idea is very important. We deprive, we take, we take everything. Every discrimination and every function…
…no room to. It is not matter obey or not obey, you have to just as you practice Zen, you just sit and practice Zen. This idea is very important. We deprive, we take, we take everything. Every discrimination and every function of your mind is not there…
…is buddha, buddha's mind. But that was about 2 000 years ago. And after that in east and west many progress was made, and in Zen at least, to help others means you know we do not take it in dualistic sense. To help others means to think others as a…
…you or which you have already. You have which you have already should be cleared up. This so far you understand it. But dogen Zen says: don't, don't even try to clear your mind, even though you have something here, don't want to be pure pure. If you…
…into an eye. This kind of spirit is wanted. When you practice our practice then you make little by little you make progress. So dogen Zen says our practice is like to go through the fog. It is not like to go out in thunderstorm if you go out in…
Do you have some question? D t Suzuki wrote that Zen was the religion of the will. What do you think that is, religion of the will? I haven't read it but I will say d t said, I just remember this sentence he said Zen is religion of the will will.…
…that is, religion of the will? I haven't read it but I will say d t said, I just remember this sentence he said Zen is religion of the will will. I don't understand will power. Where will power? Will yeah I know nobody. Where no, where will, where…
…Religion, they say emotion deep, they think emotion deep and will power is not so deep and intellect is most superficial. But Zen is not just will power. Religion is not just will power. The thought is more more maybe emotional and religious feeling is…
…will power and feel emotional power. I don't exactly figure out why he said so, but because in practice we want big will power. Zen is religion of practice. He must have said Zen is religion of will. But I don't think there is just will Zen is…
…figure out why he said so, but because in practice we want big will power. Zen is religion of practice. He must have said Zen is religion of will. But I don't think there is just will Zen is religion of will, religion of whole mind. Some more…
…I don't know, you don't know. I think it's right. But that's a matter of faith. Yes, that's good. Some more questions. Is Zen a method of achieving enlightenment? Is that what it is generally? Zen or Zen Buddhism is a method to achieve enlightenment. Do…
…matter of faith. Yes, that's good. Some more questions. Is Zen a method of achieving enlightenment? Is that what it is generally? Zen or Zen Buddhism is a method to achieve enlightenment. Do you know if it can be achieved through other religions such as…
…faith. Yes, that's good. Some more questions. Is Zen a method of achieving enlightenment? Is that what it is generally? Zen or Zen Buddhism is a method to achieve enlightenment. Do you know if it can be achieved through other religions such as Hindu and…
…Lama type thing? Do you know if it can be achieved through those as a vehicle? And if it can't what makes Zen Buddhism Exclusive? Yes exclusive, yes that's right. What makes it exclusive? Such kind of understanding of Zen. There is very narrow…
…if it can't what makes Zen Buddhism Exclusive? Yes exclusive, yes that's right. What makes it exclusive? Such kind of understanding of Zen. There is very narrow understanding of Zen Soto Zen is not so wide narrow. Our practice is quite different as we…
…practice. How we understand our actual mind is the most important point, should be the most important point. That is why Zen emphasizes to live on each moment. Bodhidharma said. Bodhidharma, the first patriarch of Chinese Patriarch, he is 28th patriarch from…
…vast sky. In this case the vast sky is his home, is my home. There is no bird or no air. Air and bird is one so dogen Zen said: bird flies like a bird, fish swims like a fish, water is his home and when it swims in the water it is water and a…
In the Zen Poem it says: after the wind has stopped, I see a flower falling. After, because of the singing bird I find the mountain, the mountain karma. When something happens in the realm of calmness, we find the calmness. Before anything happens to the…
…in the realm of calmness, we find the calmness. Before anything happens to the calmness, we do not feel the calmness. In Japanese Zen it says: for the moon there is a flower, for the flower we have wind. Actually, usually it means the evanescence of…
…So actually you will find the value of the zazen in everyday life rather than when you sit. Even though you find the value of Zen in everyday life we should not neglect the zazen. Even though you do not feel anything when you sit. If you do not have…
…should not neglect the zazen. Even though you do not feel anything when you sit. If you do not have the experience of Zen you cannot find anything. You just find weeds or trees or clouds. Clouds without moon means nothing. That is just weeds. That is…
…or trees or clouds. Clouds without moon means nothing. That is just weeds. That is why you are always complaining about something. For Zen Students, weeds which people do not care about so much are treasures. In this way we have the art of life, artistic…
People say to study Zen is difficult. But there is some misunderstanding why it is difficult. It is not difficult because to sit in a cross legged position is hard or to attain enlightenment is hard, but it is hard to keep our mind pure and to keep…
…to attain enlightenment is hard, but it is hard to keep our mind pure and to keep our practice pure in the original way. Zen becomes more and more impure. After the Zen School was established in china, it was the development of Zen, but at the same…
…hard to keep our mind pure and to keep our practice pure in the original way. Zen becomes more and more impure. After the Zen School was established in china, it was the development of Zen, but at the same time it became impure. But I don't want to…
…pure in the original way. Zen becomes more and more impure. After the Zen School was established in china, it was the development of Zen, but at the same time it became impure. But I don't want to talk about Chinese Zen or the history of Zen this…
…established in china, it was the development of Zen, but at the same time it became impure. But I don't want to talk about Chinese Zen or the history of Zen this morning. But why I say I want to talk about why it is difficult is because you just…
…to our ancestors effort in India China and Japan and patriarch's effort who devoted to this teaching, it is nothing. That is why Zen was polystyred in this way. So even though even one line of the Gantt or scripture is the result of their actual effort,…
…way we became more and more reflective and we are concentrating to work inwardly instead of just outward effort. Maybe before Zen Buddhism came we became too pessimistic. Zen Buddhism was very practical, although it is more strict and more simple, but it…
…and we are concentrating to work inwardly instead of just outward effort. Maybe before Zen Buddhism came we became too pessimistic. Zen Buddhism was very practical, although it is more strict and more simple, but it was practical. The pessimistic people in…
…but still their sincerity should be appreciated fully but their way was too elaborate and their way was not practical enough. But Zen was very simple and the teaching is very direct and to the point. So Zen Buddhism was accepted completely by people after…
…their way was not practical enough. But Zen was very simple and the teaching is very direct and to the point. So Zen Buddhism was accepted completely by people after Kamakura Period. But even so, our effort is concentrated mainly inwardly. Even though they…
…difficult why we practice zazen in this way. We always say: just sit that's all what we say. But if you sit you will find out Zen practice. Just to sit is not so easy just to sit may be the most difficult thing to work to work on something is not…
…exist. So deluded activity will not result in anything but true activity. Only true activity results in good results. When you practice Zen, you have of course pain on your legs and mentally you have some difficulty. You will find it is rather difficult…
…is so big so you cannot get out of it. But if your small self starts to act without any care of big mind, that is not Zen. What you do should be well taken care of by big mind. So our practice should be based on the big mind. So what we do, the…
…we do, the pain we have on our legs are same, but how we handle it is quite different. We observe precepts and we say Zen practice and precepts is one to observe precepts to observe precepts is to practice Zen. It is same thing. In precepts we say we…
…is quite different. We observe precepts and we say Zen practice and precepts is one to observe precepts to observe precepts is to practice Zen. It is same thing. In precepts we say we have many moral, not moral code, but we have many rules. Most of the…
…is independent experience from other experience and each experience from each experience includes everything. Every experience. That is Zen practice that is that means you have independent practice, one whole practice which includes everything. So you do…
…you say. So when you just when you do your best, there is emptiness, there is enlightenment. When you are practicing Zen, in between good practice and bad practice, between enlightenment and practice, that is not our practice. When you just concentrate on…
…concentrate on your practice, that is enlightenment. So there is no need actually there is no need to talk about the merit of Zen practice. To talk about the merit of Zen means to encourage the wrong understanding of practice. When you do it, just do it…
…So there is no need actually there is no need to talk about the merit of Zen practice. To talk about the merit of Zen means to encourage the wrong understanding of practice. When you do it, just do it you have enlightenment. So until you find that…
…it, just do it you have enlightenment. So until you find that your own practice under various circumstances is how we practice Zen, how we study Zen. So sometimes we have difficulties, sometimes we have joy of practice, but each of those experiences is…
…take, when we observe our precepts, may I ask you: with what mind do you observe precepts? This kind of story is everywhere in Zen core. With what mind do you observe those precepts? This is a kind of tricky question. With what mind? If you say with…
…is dualistic understanding. The same thing will happen if you practice zazen with your mind. Same misunderstanding will happen to you. Zen practice is a practice which happens within your mind, within your deep mind. Precepts observation is how our life goes…
…Understanding what I am saying, what I am doing, whatever it is that is precepts. So, as a Buddhist, it is quite natural for Zen to observe, to respect buddha or take refuge in buddha and dharma and his son. In this way precepts should be observed. In…
…meaning of life in our everyday life. That is our way, if you understand this point there is no difference between your Zen practice and everyday life. When you practice Zen Without doing anything, just concentrate on your nickel and dime, there you have…
…is our way, if you understand this point there is no difference between your Zen practice and everyday life. When you practice Zen Without doing anything, just concentrate on your nickel and dime, there you have dark side of reality, you Express Dark side…
…side of reality. But actual, your activity from one to the other, each of the activities is the same as the practice of Zen. Because each practice in the smallest particle of time is the same as your long period of practice in cross legged posture you…
…is the expression of our true nature. It doesn't depend from doesn't practice in its true sense. When you practice Zen, the quality of the practice includes everything. And when you do something, the quality of the activity includes everything everything.…
…is no discrimination, there is no good or bad. But when you understand, when you interpret our activity by pure understanding, you may say Zen is good, but you may say I should like to practice Zen Forever like this but it is the same thing. Anyway, if…
…get out of Buddhism. It is impossible to get out, but still you think you can. You know go out from Buddhism, go out from Zen, from this Zen. Actually, once you enter, that's all. Someday you have to come back. I know that. I myself tried to get out…
…Buddhism. It is impossible to get out, but still you think you can. You know go out from Buddhism, go out from Zen, from this Zen. Actually, once you enter, that's all. Someday you have to come back. I know that. I myself tried to get out of it many…
…say this is perfect, perfect teaching, because you will have something else, something opposite in your mind always, always. So Zen is something more than just practice. Actually, Zen is something more than just cross legged position. But if you understand…
…you will have something else, something opposite in your mind always, always. So Zen is something more than just practice. Actually, Zen is something more than just cross legged position. But if you understand something more, you have to you know practice…
…additive additive additive additive additive additive additive additive additive additive additive additive. Recorded March March 13, 1966 sokoji Zen Temple lecture by reverend Suzuki on the shoshoji lecture on the shushogi Bell, Bell, Bell. We started to…
…Then you will find out how important the beginner's mind is. I think we are lucky to have so many friends in this Zen Dorm and practice zazen with some unusual comprehension of our practice. Thank you very much, thank you very much, thank you very much,…
…I can problem with you. So that is why I am very very angry. You ignore my passion. In short, if Buddhism is right, or if Zen practice is right, I will practice Zen. If zazen is wrong I will not do it. Or if the leader of practice is good one I…
…is why I am very very angry. You ignore my passion. In short, if Buddhism is right, or if Zen practice is right, I will practice Zen. If zazen is wrong I will not do it. Or if the leader of practice is good one I will practice. If not, I will…
…That is our way. So because catfish, catfish through and through is art, his words are made of catfish, he can move forward. This is Zen. If the catfish wants to be a whale, isn't the desire to want to be a whale part of the catfish if he wants to…
…understanding of Buddhist teaching and how to help others and how to help yourself, how to attain liberation. While we call true Zen the capital city of religion, we have actually a gift of teaching and secret of practice, that is to understand various…
…it, how we bring the truth into practice. And this practice also does not mean some particular practice when we say Zen. Zen includes all the activities of our life. This morning, reverend Katagiri explained our monastic rules and dogen zenji said our…
…how we bring the truth into practice. And this practice also does not mean some particular practice when we say Zen. Zen includes all the activities of our life. This morning, reverend Katagiri explained our monastic rules and dogen zenji said our practice.…
…zenji said our practice. We are like water and milk when we each one of us practice, are concentrated on this practice of Zen. We are not anymore each separated being. Oneness of all the students or monks is there when you live in each moment. Each…
…it, then Buddhism will die immediately. But if you know how to keep precepts, Buddhism will continue and will develop as Zen developed in china. Various mahayana schools were lost in china except Zen. Because they were too much interested in the philosophy…
…problem of life and death. By life and death he means understanding of existence and non existence or unconditionality. When you practice Zen or the purpose of religion or the goal of religion, it is not to attain some state of mind called non existence.…
…appear from this eternal, not from. You appear on this eternal present. And to obtain this eternal present actually is to practice Zen. So in your practice, if you find out this nothingness, this not vacuity, but this eternal present you will be. You have…
…beautiful, but actually what exists is one big radish. When we reach this kind of understanding, I think we have understood what dong en Zen is meant by genjo ko. All the ko is to mean means of explaining our life. Even though we say attainment or we…
…us all, with our attachment and we grow with our detachment, this is the most basic understanding of Buddhism, or Soto Zen, which includes all the teachings of Buddhism. The teachings is himayana Buddhism is based on when all things are Buddhist Phenomena…
…is enlightenment, without or not we realize it. So this point is very important. It is necessary for you, I think when you study Zen it is necessary to think more about yourself, not just to rely on my talk. You have to have some question or doubt.…
…or practice doesn't it so that you understand what is Buddhism? I think so and I'm making effort to give you some understanding of Zen, and that is true that is actually what we are doing here. But until I shall be very much disappointed if you do not…
…do not come when you think I know what is now I know what is Buddhism. So there will not be no need to practice Zen, to study Zen, and that is actually very disappointing. I want you to come here. Even then you understand what is Buddhism. I'm not…
…you think I know what is now I know what is Buddhism. So there will not be no need to practice Zen, to study Zen, and that is actually very disappointing. I want you to come here. Even then you understand what is Buddhism. I'm not selling you…
…in a small way, though it flies everywhere. If the bird leaves the air, it will die at once. So that you practice Zen is that you practice enlightenment. So enlightenment and practice is not different. So he says: when youth is large, it is used large.…
…zenji. So this is not even to help others here. This practice is closely related to our other practices. When we practice Zen, we resume our true nature and everything should resume to its own nature. When everything resumes to its own nature that is…
…to think everything out, or else we find it pretty difficult to have firm conviction in our understanding and practice. Zen, Originally Zen is not some practice based on some particular intellectual teaching or understanding. But Buddhism is one of the…
…everything out, or else we find it pretty difficult to have firm conviction in our understanding and practice. Zen, Originally Zen is not some practice based on some particular intellectual teaching or understanding. But Buddhism is one of the religions of…
…one head will result, will work, will be sacrifice as one of many and will result one. It goes back to past. As dogen Zen said, times go from future to past and sometimes from past to future, he said. Ridiculous you may say, but it is quite true.…
…time passes from present to past. But if you have deeper understanding of the truth you will not be surprised even though dogen Zen said times elapse from present to past. It is quite natural for us and we are doing some of us Buddhists doing this…
…have deeper understanding of reality, whatever they may say, it is all you can accept it. So according to Buddhism, Especially Zen, this world is world of contradiction and in contradiction we will find out, we will directly experience identity of the…
…does not mean man and woman is different. It exists always as a unit. And how does it exist is, we say interdependence? In Zen we say ego, ego ente. Ego ente means very, exists in its relationship with very none. Iv and v very difficult to figure, but…
…of a Chu in tang dynasty was asked a priest who came from southern country. The master said: I heard of some many Zen masters in southern countries and that priest said: yes there are many teachers in our country. The teacher asked: how does he instruct…
…being is buddha, buddha is buddha of course, but if you say buddha you have some fancy, extra fancy idea about buddha. So dogen Zen says buddha is buddha that's all. This is so called, after all, non attachment. So sometimes we call this our way is way…
…of kings or on the lack of plenitude of luck. It is true that training differs. There are many kinds of training, even in Zen. Here he referred to the thief and law. Thief and law. It means that, according to the people, a buddha gave teaching in the…
…Zen. So Zen and everyday life should be based on should be the self use of our true nature. So in this sense precepts and Zen is not different. But this is very important point and we bow this morning nine times. Why we bow to buddha. It is actually…
…meaning. The another meaning is: as long as we live, we have body here and we have to think something. So buddha practiced Zen Zen and and we practiced Zen. So everyone, when he practices Zen, they are called buddha and buddha mind or bodhisattva. Mind…
…The another meaning is: as long as we live, we have body here and we have to think something. So buddha practiced Zen Zen and and we practiced Zen. So everyone, when he practices Zen, they are called buddha and buddha mind or bodhisattva. Mind is a…
…long as we live, we have body here and we have to think something. So buddha practiced Zen Zen and and we practiced Zen. So everyone, when he practices Zen, they are called buddha and buddha mind or bodhisattva. Mind is a spirit. To attain oneness in…
…body here and we have to think something. So buddha practiced Zen Zen and and we practiced Zen. So everyone, when he practices Zen, they are called buddha and buddha mind or bodhisattva. Mind is a spirit. To attain oneness in duality is, in short, our…
…figure out what is Zen. So that is why we have philosophy of Zen. But by philosophy you cannot have true understanding of Zen. Zen should be understood by Zen, by practice of Zen, not by philosophy even by shobo. Genzo. Even by reading shobo Genzo you…
…out what is Zen. So that is why we have philosophy of Zen. But by philosophy you cannot have true understanding of Zen. Zen should be understood by Zen, by practice of Zen, not by philosophy even by shobo. Genzo. Even by reading shobo Genzo you cannot…
…is why we have philosophy of Zen. But by philosophy you cannot have true understanding of Zen. Zen should be understood by Zen, by practice of Zen, not by philosophy even by shobo. Genzo. Even by reading shobo Genzo you cannot actually realize what is…
…philosophy of Zen. But by philosophy you cannot have true understanding of Zen. Zen should be understood by Zen, by practice of Zen, not by philosophy even by shobo. Genzo. Even by reading shobo Genzo you cannot actually realize what is Zen. So the only…
…by practice of Zen, not by philosophy even by shobo. Genzo. Even by reading shobo Genzo you cannot actually realize what is Zen. So the only way is just practice Zen with right understanding. If you do not have right understanding your practice will be…
…by shobo. Genzo. Even by reading shobo Genzo you cannot actually realize what is Zen. So the only way is just practice Zen with right understanding. If you do not have right understanding your practice will be mixed up with some other practice and that…
…practice will be mixed up with some other practice and that is why I think in America there are so many misunderstandings of Zen. So by shobo Genzo we have to punish our practice and we have to keep various misunderstandings, keep our practice of Zen…
…of Zen. So by shobo Genzo we have to punish our practice and we have to keep various misunderstandings, keep our practice of Zen from various misunderstandings. That is why we have shobo Genzo. That is why in sesshin I should talk. This kind of talk is…
…not be any connection with each other. With this system each school will find out the meaning of existence why Soto Zen exists, why rinzai Zen exists, why pure land school exists, why tende school exists, why all those schools are important. Unfortunately…
…with each other. With this system each school will find out the meaning of existence why Soto Zen exists, why rinzai Zen exists, why pure land school exists, why tende school exists, why all those schools are important. Unfortunately it is rather difficult…
…our true nature, which is Universal to human being and even for animals and plants and everything: existence. That is why in Zen practice we stop our mind, we do not put any consideration to our sensitivity or thinking. Whatever image comes, you just…
…not pay any attention to outward object, you will find out your true nature. This true nature when you are healthy and practice Zen in this way it is just calm and some inexplicable thing itself. But when you have some actual problem, when you have pain…
…well as your practice. Just practice is not so good because you may practice, doesn't forsake of something. You will abuse your Zen practice until you mix pure practice with various practice or wrong practice. In short, a sort of way is to use everything…
…your life, the more you have problems in your everyday life, you will find out how important it is to practice Zen. Zen practice is not the kind of practice you can compare with your everyday activity. This is quite different practice from your everyday…
…So that is why Zen we have in Buddhism Heart practice of zazen. To bring something which is inexplicable to actual practice is Zen practice. This is one of the eight noble truths. That is why Zen is so important in Buddhism. Without Zen the teaching of…
…To bring something which is inexplicable to actual practice is Zen practice. This is one of the eight noble truths. That is why Zen is so important in Buddhism. Without Zen the teaching of buddha cannot be understood by us. So anyway, in east and in…
…to actual practice is Zen practice. This is one of the eight noble truths. That is why Zen is so important in Buddhism. Without Zen the teaching of buddha cannot be understood by us. So anyway, in east and in west, the truth is always same and we are…
…and our way will become more and more scientific and in this way I hope we will achieve something very good. Now here in Zen center we are practicing very rigid way after the example of Japanese way. But it does not mean we are forcing our way to…
…agrees with that. So we have to have some sort of priest who can understand what is shobhogana. And there must be many Zen masters who is actually practicing zazen. But those who practice zazen will make some mistake. So we should have cover. By mistake…
…mistake. So we should have cover. By mistake I mean dust soon we will be dusty. There may be many, many misunderstandings of Zen when we enter some asteroid or dead end. We should find out what we are doing. That is shobhogana, shobhogana thank you.
…But our everyday life is too dualistic. So in everyday life it is almost impossible to study what is the immortal nature. Only in Zen Meditation it is possible to study what is the immortal nature. That is why we have Zen and if you understand, if you…
…what is the immortal nature. Only in Zen Meditation it is possible to study what is the immortal nature. That is why we have Zen and if you understand, if you get accustomed to this kind of life you can apply this way in your everyday life so that…
…really pretty difficult. In duality actually there is oneness. Oneness will be expressed by duality. Duality and oneness is actually one. But in Zen do it is one. But in your everyday life duality and duality is one. No one can Express in its true sense.…
…It is just confusion. Form is emptiness, emptiness is form, form is form, emptiness is emptiness. This formula will be understood in Zen do. But in your everyday life it doesn't make any sense in everyday life. We will give the interpretation to those…
…power. Zen is religion of practice. He must have said Zen is religion of will. But I don't think there is just will Zen is religion of will, religion of whole mind. Some more question: if you don't have connection between blind and buddha. Some other…
…Exclusive? Yes exclusive, yes that's right. What makes it exclusive? Such kind of understanding of Zen. There is very narrow understanding of Zen Soto Zen is not so wide narrow. Our practice is quite different as we always discuss about our. Can you hear…
…Yes exclusive, yes that's right. What makes it exclusive? Such kind of understanding of Zen. There is very narrow understanding of Zen Soto Zen is not so wide narrow. Our practice is quite different as we always discuss about our. Can you hear me? As we…
…say: if you expect enlightenment, enlightenment will not be there and you will never attain enlightenment if you practice that kind of Zen, that kind of exclusive Zen, because that is that is maybe Zen practice. We cannot say that is not Zen. But that…
…enlightenment, enlightenment will not be there and you will never attain enlightenment if you practice that kind of Zen, that kind of exclusive Zen, because that is that is maybe Zen practice. We cannot say that is not Zen. But that is one of the five…
…and you will never attain enlightenment if you practice that kind of Zen, that kind of exclusive Zen, because that is that is maybe Zen practice. We cannot say that is not Zen. But that is one of the five schools, one of the eight schools of Zen. That…
…practice that kind of Zen, that kind of exclusive Zen, because that is that is maybe Zen practice. We cannot say that is not Zen. But that is one of the five schools, one of the eight schools of Zen. That is not original Zen transmitted by Bodhidharma…
…Zen practice. We cannot say that is not Zen. But that is one of the five schools, one of the eight schools of Zen. That is not original Zen transmitted by Bodhidharma or buddha. You know before Bodhidharma there was no Zen master. All the Buddhists…
…that is not Zen. But that is one of the five schools, one of the eight schools of Zen. That is not original Zen transmitted by Bodhidharma or buddha. You know before Bodhidharma there was no Zen master. All the Buddhists practiced Zen, but more and…
…is not original Zen transmitted by Bodhidharma or buddha. You know before Bodhidharma there was no Zen master. All the Buddhists practiced Zen, but more and more. Bodhidharma then was not that kind of Zen. And after Bodhidharma we had many and many types…
…Bodhidharma there was no Zen master. All the Buddhists practiced Zen, but more and more. Bodhidharma then was not that kind of Zen. And after Bodhidharma we had many and many types of Zen, many schools of Zen, and each school their own character or…
…Zen, but more and more. Bodhidharma then was not that kind of Zen. And after Bodhidharma we had many and many types of Zen, many schools of Zen, and each school their own character or family. We call family characters and this kind of Zen is one…
…more. Bodhidharma then was not that kind of Zen. And after Bodhidharma we had many and many types of Zen, many schools of Zen, and each school their own character or family. We call family characters and this kind of Zen is one of the five families.…
…many types of Zen, many schools of Zen, and each school their own character or family. We call family characters and this kind of Zen is one of the five families. The motto of Zen. But original Zen is to practice Zen as a disciple of buddha, to…
…school their own character or family. We call family characters and this kind of Zen is one of the five families. The motto of Zen. But original Zen is to practice Zen as a disciple of buddha, to practice Zen as he as buddha. That is our practice.…
…character or family. We call family characters and this kind of Zen is one of the five families. The motto of Zen. But original Zen is to practice Zen as a disciple of buddha, to practice Zen as he as buddha. That is our practice. That is not just…
…We call family characters and this kind of Zen is one of the five families. The motto of Zen. But original Zen is to practice Zen as a disciple of buddha, to practice Zen as he as buddha. That is our practice. That is not just to attain some certain…
…one of the five families. The motto of Zen. But original Zen is to practice Zen as a disciple of buddha, to practice Zen as he as buddha. That is our practice. That is not just to attain some certain master's type of enlightenment. Strictly speaking,…
…because I am here, I can Express the original way through me. Which is expressed through me is some particular type of Zen, if people think my particular Zen is Zen. But how about others Zen? So there is clear distinction from true fundamental practice…
…the original way through me. Which is expressed through me is some particular type of Zen, if people think my particular Zen is Zen. But how about others Zen? So there is clear distinction from true fundamental practice of Zen Exclusively from particular…
…way through me. Which is expressed through me is some particular type of Zen, if people think my particular Zen is Zen. But how about others Zen? So there is clear distinction from true fundamental practice of Zen Exclusively from particular schools of…
…is expressed through me is some particular type of Zen, if people think my particular Zen is Zen. But how about others Zen? So there is clear distinction from true fundamental practice of Zen Exclusively from particular schools of Zen. So if we go back…
…Zen, if people think my particular Zen is Zen. But how about others Zen? So there is clear distinction from true fundamental practice of Zen Exclusively from particular schools of Zen. So if we go back to the origin Zen, it is the same. And at the same…
…Zen is Zen. But how about others Zen? So there is clear distinction from true fundamental practice of Zen Exclusively from particular schools of Zen. So if we go back to the origin Zen, it is the same. And at the same time, by studying more and more…
…is clear distinction from true fundamental practice of Zen Exclusively from particular schools of Zen. So if we go back to the origin Zen, it is the same. And at the same time, by studying more and more philosophically in various ways, we can improve the…
…it is the same. And at the same time, by studying more and more philosophically in various ways, we can improve the idea of Zen. Like shobo genji you know, that kind of effort is to make it clear, make the original idea of Zen Clear and make clear…
…the idea of Zen. Like shobo genji you know, that kind of effort is to make it clear, make the original idea of Zen Clear and make clear distinction from some exclusive and particular Zen. To make original Zen, to make clear original Zen from various…
…of effort is to make it clear, make the original idea of Zen Clear and make clear distinction from some exclusive and particular Zen. To make original Zen, to make clear original Zen from various types of Zen. Do you understand, that is our effort, that…
…make it clear, make the original idea of Zen Clear and make clear distinction from some exclusive and particular Zen. To make original Zen, to make clear original Zen from various types of Zen. Do you understand, that is our effort, that was I cannot say…
…idea of Zen Clear and make clear distinction from some exclusive and particular Zen. To make original Zen, to make clear original Zen from various types of Zen. Do you understand, that is our effort, that was I cannot say our effort, but dogen zenji's…
…make clear distinction from some exclusive and particular Zen. To make original Zen, to make clear original Zen from various types of Zen. Do you understand, that is our effort, that was I cannot say our effort, but dogen zenji's effort. So by dogen we…
…that is our effort, that was I cannot say our effort, but dogen zenji's effort. So by dogen we could resume to our original Zen. So here we have no exclusive idea of Zen and at the same time we have many possibilities. There are many possibilities of…
…effort, but dogen zenji's effort. So by dogen we could resume to our original Zen. So here we have no exclusive idea of Zen and at the same time we have many possibilities. There are many possibilities of expressing original idea in various ways. You can…
…expressing original idea in various ways. You can Express and dogen zenji's spirit in your own way, because we have no exclusive, particular Zen. What was your question? What is a term satori? As I said, satori is, it is I don't know what you mean, what…
…live off from everything. So this is it if we use this, we live off, must be changeable something. Don't you know? So very famous Zen word: our ancestors did he tell? Yes, he did so did he tell now did you tell him the meaning of those words now you…
…all the enlightenment, it must be three of everything, isn't it? Did you understand? I got it. How many different types of Zen Buddhism are there? How many different schools? Fifty three schools in Japan. Each school has sect. It must be organization. You…
…like I dislike, like that. Everything must be. So how to choose? What point we are standing like reverend Suzuki explained. So Zen is the same, but there are needed some organization, it must be development. As a school questioner, what is the difference…
…the problem of yourself. No, your problem is always your problem. It's not mine. You must reserve yourself. That's fine. It's a Zen way. So sound of Zen, meaning oneness includes everything. But we must select it. It's chosen. What is suitable for me or…
…No, your problem is always your problem. It's not mine. You must reserve yourself. That's fine. It's a Zen way. So sound of Zen, meaning oneness includes everything. But we must select it. It's chosen. What is suitable for me or not it needs with my…
…Our system of teaching. Organization is to will be just to help operate the system of teaching. It is exactly the same as Zen center. Zen center helps to operate our teaching. This is our kind of teaching. It is necessary to ring the Bell at a…
…of teaching. Organization is to will be just to help operate the system of teaching. It is exactly the same as Zen center. Zen center helps to operate our teaching. This is our kind of teaching. It is necessary to ring the Bell at a certain time,…
…are treasures. In this way we have the art of life, artistic life, whatever you do, that is the art of life for Zen Students. So when you practice zazen, you should not try to attain something. You should just sit in the complete calmness. You should…
…the development of Zen, but at the same time it became impure. But I don't want to talk about Chinese Zen or the history of Zen this morning. But why I say I want to talk about why it is difficult is because you just came here this morning getting…
…us. The founder of our school emphasized at this point. We have to remain always beginner's mind. This is the secret of Zen and the secret of various practices: practice of flower arrangement, practice of Japanese singing and various arts. If we keep our…
…If we keep our beginner's mind, we keep our precepts. When we lose our beginner's mind, we will lose all the precepts. For Zen Students the most important thing is not to be dualistic. We should not lose our self satisfied state of mind. We should not…
…practice should be concentrated. We should practice our way with beginner's mind always. There is no need to have a deep understanding of Zen, even though you read Zen Literature. You have to keep this beginner's mind and you have to read it with a fresh…
…We should practice our way with beginner's mind always. There is no need to have a deep understanding of Zen, even though you read Zen Literature. You have to keep this beginner's mind and you have to read it with a fresh mind. We shouldn't say I know…
…You have to keep this beginner's mind and you have to read it with a fresh mind. We shouldn't say I know what is Zen or I have attained enlightenment. We should always be a beginner. This is a very important point and difficult. We should be very,…
…it is, you have no secret. Just you can say thank you very much, that's enough. But this is very difficult. So by your practice, we must make our beginner's mind more and more. We should appreciate beginner's mind. This is the secret of Zen practice.
…even so, our effort is concentrated mainly inwardly. Even though they were fighting with each other, they did not forget to practice Zen and to make some effort to reform our characters and we respected the leader of that time who is more reflective and…
…understanding of Buddhism and they have to respect loyal families. And we have many national treasures owned by the influential people of Zen at that time. In this way Zen was developed. So even though busy country as America like America there must be…
…to respect loyal families. And we have many national treasures owned by the influential people of Zen at that time. In this way Zen was developed. So even though busy country as America like America there must be some. We should spare some time in this…
…don't think you can observe it. But if you practice zazen you can observe it. And secret of observing precepts is to practice Zen. Because if you practice Zen, Dualistic idea of to observe or not to observe takes place within your mind. You have no one…
…it. But if you practice zazen you can observe it. And secret of observing precepts is to practice Zen. Because if you practice Zen, Dualistic idea of to observe or not to observe takes place within your mind. You have no one to blame and there is…
…no time to observe it completely. But if your activity is involved in buddha's big activity, whatever you do buddha's effort, Zen, even though it is not perfect, you are manifesting buddha's mercy and activity. Dogen zenji actually, according to his record,…
…effort hard. What are you doing? His teacher slapped a person who sit next to him and he was enlightened. That effort is Zen. That effort is to observe precepts. If we do our best effort on each moment with confidence, that is enlightenment. Don't ask…
…is enlightenment. Don't ask whether his way is perfect or not. When he does his best to observe precepts to practice Zen, then there is enlightenment. There is no other way to attain enlightenment. The enlightenment is not some certain stage. The…
…is there. Whatever you do if you do do it with your best, that is enlightenment. This point is very important for our Zen practice and for our everyday life. So to practice Zen is a part of everyday life. In everyday life we should make our…
…with your best, that is enlightenment. This point is very important for our Zen practice and for our everyday life. So to practice Zen is a part of everyday life. In everyday life we should make our effort. Without doing our effort in everyday life, just…
…we should make our effort. Without doing our effort in everyday life, just to come and sit here for 40 minutes, that is not Zen at all. If if you want to practice practice this kind of practice as a good example of everyday life, you want your friend,…
…without that we cannot actualize our way, buddha's spirit, and so we should be very grateful to the vedic formal way of practicing Zen. Because of the great mercy of buddha he prepared for us many precepts. You may think those precepts are useless if it…
…will know the direction to make effort and we will have right orientation of our life. This is how and why we practice Zen and how Buddhism is developed, has been developed. Some questions please ask. You mentioned you may need some more precepts here in…
…No, not now. I don't want to disturb your practice. What is the basic difference between rinzai and sogyalaza and Zen practice? The difference is, you know there is some. Both have some characteristics, different characteristics we are concentrated on…
…its own characteristic character or family way. We say family way you know we have five families or five families in china. Zen has five families: rinzai, sogyalaza those three words introduced to Japan and igyo, unmo. There are some way, unmo or some…
…said igyo, seven, five or seven schools. And if we do not emphasize our family way so much, but fundamental way we treat Zen as Buddhism itself. Not Zen but Buddhism. For us Zen and Buddhism Seven, but for rinzai Buddhism is not good enough. Rinzai is…
…seven schools. And if we do not emphasize our family way so much, but fundamental way we treat Zen as Buddhism itself. Not Zen but Buddhism. For us Zen and Buddhism Seven, but for rinzai Buddhism is not good enough. Rinzai is better, that is rinzai…
…do not emphasize our family way so much, but fundamental way we treat Zen as Buddhism itself. Not Zen but Buddhism. For us Zen and Buddhism Seven, but for rinzai Buddhism is not good enough. Rinzai is better, that is rinzai society. We think Buddhism and…
…and Buddhism Seven, but for rinzai Buddhism is not good enough. Rinzai is better, that is rinzai society. We think Buddhism and Zen is the same. Why doesn't the Zen School use the koan that is some technique to give instruction, not technique, I shouldn't…
…Buddhism is not good enough. Rinzai is better, that is rinzai society. We think Buddhism and Zen is the same. Why doesn't the Zen School use the koan that is some technique to give instruction, not technique, I shouldn't say technique. It's a kind of way…
…according to the person and according to his character, you can study whatever you like. What does it say over the door of the Zen School? What is the saying over the door? What does it say over the door? Oh I see that was written by Takashi Daizenji,…
…have enlightenment. So until you find that your own practice under various circumstances is how we practice Zen, how we study Zen. So sometimes we have difficulties, sometimes we have joy of practice, but each of those experiences is Zen practice. That is…
…we study Zen. So sometimes we have difficulties, sometimes we have joy of practice, but each of those experiences is Zen practice. That is why you should have transmission, transmitted spirit from buddha, because you cannot understand your practice just by…
…when you interpret our activity by pure understanding, you may say Zen is good, but you may say I should like to practice Zen Forever like this but it is the same thing. Anyway, if you want real practical direction, some limitation is necessary. So we…
…have even the time to think which is good or bad. And so in our zazen big strength is necessary, big power is necessary. When Zen Students start to move you can see the power. But when you do not move, you do not see the power of the Zen Students.…
…When Zen Students start to move you can see the power. But when you do not move, you do not see the power of the Zen Students. But nevertheless, power is in Zen, in each one of us who can decide what to do at certain things which is moving with…
…can see the power. But when you do not move, you do not see the power of the Zen Students. But nevertheless, power is in Zen, in each one of us who can decide what to do at certain things which is moving with a great speed, actually the succession…
…speed, actually the succession of the point in each point. It has some power to Express that great speed and each point should be Zen. When you are sitting on each point with big energy, that is Zen. It is still and it is calm and it is completely…
…power to Express that great speed and each point should be Zen. When you are sitting on each point with big energy, that is Zen. It is still and it is calm and it is completely peaceful. But that is peaceful power and peaceful energy. This is our Zen…
…Zen. It is still and it is calm and it is completely peaceful. But that is peaceful power and peaceful energy. This is our Zen Action. We don't know our power, how great our power is but when you acquire the complete calm there is big power. So Zen…
…Zen Action. We don't know our power, how great our power is but when you acquire the complete calm there is big power. So Zen practice has two phases one is power and one is teaching. One is limitation and one is versatility. When you find out this…
…precepts, Buddhism will continue and will develop as Zen developed in china. Various mahayana schools were lost in china except Zen. Because they were too much interested in the philosophy of Buddhism Without knowing how to actualize the teaching. So…
…Buddhism Without knowing how to actualize the teaching. So eventually they ignored precepts but they may say they did not ignore Zen Students ignored it they may say, because Zen Students did not observe it literally but mahayana schools observed it as…
…So eventually they ignored precepts but they may say they did not ignore Zen Students ignored it they may say, because Zen Students did not observe it literally but mahayana schools observed it as Indian Buddhists did and they thought this is buddha's…
…it as Indian Buddhists did and they thought this is buddha's way. So buddha's way eventually separated from their everyday life. But Zen Students understood precepts as their way of life. So they do not mind the former way of life, formality, and they…
…to attain perfect freedom. How to attain perfect freedom is how to live in this moment. So in china they established. Zen Buddhists established new teaching which is called pure rules, new precepts for themselves. For other Buddhists Precepts is some rules…
…kind of life usual ordinary people have. Excuse me, if your car is in front of the door, will you move it? So Zen Buddhists were very serious about their way of life and people's way of life so they established, they renewed precepts, Indian Precepts.…
…But for Chinese Monks who must support themselves by themselves, cannot sit all day long and whatever they do it should be Zen. So they developed the practice more to everyday life. So Chinese Zen was more practical. They knew how to apply Zen in…
…sit all day long and whatever they do it should be Zen. So they developed the practice more to everyday life. So Chinese Zen was more practical. They knew how to apply Zen in everyday. And how to apply in everyday life is not difficult, because if…
…should be Zen. So they developed the practice more to everyday life. So Chinese Zen was more practical. They knew how to apply Zen in everyday. And how to apply in everyday life is not difficult, because if we live on each moment, that is Zen, whether…
…to apply Zen in everyday. And how to apply in everyday life is not difficult, because if we live on each moment, that is Zen, whether you are sitting or walking. When you live on each moment as you practice Zen, that is how to practice Zen. So Zen…
…because if we live on each moment, that is Zen, whether you are sitting or walking. When you live on each moment as you practice Zen, that is how to practice Zen. So Zen is in our everyday life. So you may say Indian way was rather lazy, not active…
…is Zen, whether you are sitting or walking. When you live on each moment as you practice Zen, that is how to practice Zen. So Zen is in our everyday life. So you may say Indian way was rather lazy, not active enough. So eventually, naturally, Indian…
…whether you are sitting or walking. When you live on each moment as you practice Zen, that is how to practice Zen. So Zen is in our everyday life. So you may say Indian way was rather lazy, not active enough. So eventually, naturally, Indian Zen…
…Zen is in our everyday life. So you may say Indian way was rather lazy, not active enough. So eventually, naturally, Indian Zen emphasized some state, some mysterious state of mind but in china they emphasized more the attitude or way to have direct…
…emphasized more the attitude or way to have direct experience of various experiences. In this way the Buddhist Philosophy actualized in Zen practice and one may say the practice, Zen practice and everyday activity was brought to our society. So Zen is the…
…direct experience of various experiences. In this way the Buddhist Philosophy actualized in Zen practice and one may say the practice, Zen practice and everyday activity was brought to our society. So Zen is the source of the philosophy and the source of…
…Philosophy actualized in Zen practice and one may say the practice, Zen practice and everyday activity was brought to our society. So Zen is the source of the philosophy and the source of art and the source of Buddhism, Various religions in genjo ko in…
…the philosophy and the source of art and the source of Buddhism, Various religions in genjo ko in first paragraph he dogen Zen gives a whole pattern of Buddhist way. When all things are Buddhist Phenomenon, when all things are Buddhist teaching, we have…
…we move ourselves. He explains more about it here in the second paragraph. There are various ideas and various practices, not only Zen, but also pure and good. Well pure and good, and various ways of religion. But those are for him one beautiful textile.…
…should be absorbed in practice until you become one with practice, until you build up your character by practice, until you become Zen itself, Zen practice itself like a rock, that is enlightenment. A rock doesn't know who he is. When we discover that the…
…absorbed in practice until you become one with practice, until you build up your character by practice, until you become Zen itself, Zen practice itself like a rock, that is enlightenment. A rock doesn't know who he is. When we discover that the truth has…