OLD - Shosan Ceremony

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Copy - tape 2 of 2 Suzuki Roshi Q&A ceremony - no date (Spring '68?) - copy of o/r 68-04-23 - duplicate

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Continuation of Shosan ceremony


Someone who knows what it is, actually, knows what this is, this kind of knowing. Boss is not true. This is it. Thank you very much. The top of the mountain is a place without competition. Why is there so much competition to get there? Because you forget your seat and try to find out your seat. There is so much competition. Each one has, each one sits on the top of his own mountain. Each one of us are boss.


There is no competition. Thank you very much. What can you say to my doubt about whether my zazen is true zazen, my practice is true practice, and my effort is right effort, that type of thing? Don't doubt your practice. Just sit with us. That is true practice. When they get up, you should get up and join our practice. That is good enough. Don't think more than that, then your practice will be true practice.


But if you think too much about your practice, you will lose your practice. When you cook something, if you think too much, or taste so many times, too salty water, or not too much salt, unsalted water, you will ruin the whole thing. That is what we are doing. So, don't think too much, or don't try too hard.


Take your time. Take your time. Thank you very much. Thank you very much. Dojo Roshi, why are we you? Why are you me? Why are we you? There is no reason. If you want to find out why, you should ask yourself. I am. I am. You are. So, when you are truly me, there is no problem.


But when you say why, there may be something to think about. But for me, there is nothing to think between you and me. Thank you. When we are unhappy, we suffer. Do we suffer when we are happy? Suffering exists, actually, in your happiness. I am. So, if you seek for happiness, what you get will be the suffering, not happiness.


So, when you suffer, you should find out true happiness in yourself. That is how you seek for true happiness. If you try to find out what is real suffering, you should seek for happiness. You will find out what is suffering in itself. Tathagata, the Dharma is no Dharma.


The Tathagata doesn't come or go. The Buddha cannot be seen by the 32 marks. Where is our way? Actually, there is no way. No way forever, we say. On the river, you will see various mountains over the river. Near, dangerous mountains. Near mountains and remote mountains. Between the waves, we think there is no road.


We think there is a sea, but between the waves, there is no road. Nothing exists in its sheer emptiness. Even on the water, there are mountains. Even in the water, there are paths to go. So, as long as you are aware, practicing along, there is no problem.


Before you practice it, you have a problem. Thank you very much. Dojo Oshin, I feel pretty foolish. How do you feel? Pretty foolish? Foolish? Yeah, I feel the same way. Dojo Oshin, first our teacher became ill, and then someone passed away. What is the meaning of this?


I didn't think of the meaning of it. But nothing happens just by accident. There must be. Deep meaning to it. But I don't think I am... You will have my funeral service so soon. I don't think in that way. But there are many things to think about. Dojo Oshin,


Dojo Oshin, melting into rivers of gold... Excuse me? Melting into rivers of gold, tasting the bitterest dregs at the bottom of the teacup. I feel I am no more a complete person for having these experiences, because I find a world that is not measured. However, I don't want to become attached to this world, but want to give it its proper place, so it will have its own existence. How can we see this? You understand very well, but still your understanding is not real, because the idea of ego,


too much idea of ego is involved in it. So, don't think so much. Instead of thinking, you should forget. Try to forget yourself by all means. OK. Dojo Oshin, to many of the questions you've answered, don't do anything or forget about. I have difficulty with this point. I feel that's too, maybe, selfish. It helps us and it helps our people who practice with us.


I'm not sure it helps others so much. I feel we have to go beyond accepting everything. Sometimes Zen practice seems too much like the poem of the bamboo, which doesn't, the shadows don't disturb the dust on the stairs. I think the dust on the stairs has to be disturbed sometimes. Grass doesn't always grow by itself. What do you think? We should take care of grass, and we should always be disturbed by, or at least, if possible, to appreciate the shadow of the bamboo. If we ignore this point, practice doesn't mean anything. Anything. Pain, big, great consternation to everything.


And, too hard. Negotiation, in it, helps our way, which is the fact. This is the point, many of our Zen masters have difficulties in their true practice, because it is not a matter of successful or unsuccessful. It is a matter of how to handle things, how to understand, the way to work on this very subtle point. No one else


but you cannot help you. As your teacher, I am trying to help you in various ways, but at the same time I know I cannot help you. But as a disciplinary teacher, this kind of effort should be always continuing. So that is why I am trying pretty hard.


With other students. I appreciate your effort. And, put your body on your own problem, too. But this is very much true with everybody. But, we should make more effort to know how to work on ourselves, how to help ourselves. How to take care of our practice.


This is the most important point. So, let's let's do more effort on this point. Each one of you are making pretty good effort on this point, but not enough in comparison to the to our teachers and masters who attained perfect enlightenment. Thank you. Thank you very much. The points


all of you presented were like jewels and gold. But, we should make jewel and jewels and gold jewels and gold in its true sense. Something special. When we say something special, that is, that may be jewels and gold.


When we say something common, that is also jewels and gold. Which, to which usual people attach to it. When we attach to them, that is not true, jewels and gold. What we are practicing here is not compared with anything else. No one can practice our way as we are doing


at the Sahabah. The Sahabah has, we have our own way, and the Sahabah has its own way. If you start to compare gold with iron, jewels with jacob, you will not understand what is jewels or gold. Something common is, something something common is valuable because it is common. Something is special is valuable because it is special.


People may say to sit on the top of the mountain is something which is special. And what we do in our everyday life is something which is common. But in its true sense or in its absolute sense there is no difference. So I should like


to be a good and good teacher of each one of you. Thank you very much. Aum [...] At the transition when the tape was being changed the question was Roshi when you eat an apple form is emptiness. Give an example of emptiness is form. The answer when you say emptiness


you have the idea of complete. You have an idea of complete. And she forgot a word. That is not what emptiness means. Everything is and I think that