Teachings of Shunyru Suzuki Roshi

Floating_Abu

There are four ways of understanding the relationship of form and emptiness: form is emptiness, emptiness is form, form is form, and emptiness is emptiness. “Form is emptiness” may not be so difficult to understand, but it will be misunderstood by some advanced, hasty people. “Yes, form is emptiness. There is no need for us to attach to some particular thing. Form is emptiness.” This looks very clear, and this view of life is better than attaching to some particular form or color, because in it there are actually many, many views of life. And this view of non‑existence is deeper than the view of seeing many things which actually look per­manent and which look like they have some self‑na­ture. But as we explained already, and as you have already understood, there is no special self‑nature for anything, and everything is changing. As long as everything is changing, nothing is permanent. So this [form is emptiness] may be a more advanced view of life.

But “emptiness is form” is rather difficult to understand. The empti­ness which is the absolute goal we will attain, which is enlightenment itself, is form. So whatever you do is enlightenment itself. This is rather difficult to understand, or to accept, because you think emptiness is some unusual thing. Something unusual is something very common. This is rather difficult to understand, especially when you practice zazen. Even though your practice is not perfect, that is enlightenment. This statement is very difficult to accept. “No, my practice is not perfect.” But when we under­stand form is emptiness, and emptiness is form, back and forth in this way, and form is form, and emptiness is emptiness, when emptiness comes, everything is emptiness, and when form comes, form is form, and we accept things as it is.

So when we come to the understanding of, “Form is form and emptiness is emptiness,” there is no problem. This stage, or this understanding, is what Dōgen-zenji means by, “When the moon is in the water, the water will not be broken, nor will the moon be wet.” Moon is moon, and water is water. This is “form is form, emptiness is emptiness.” But here there is the possibility of the misunderstanding that there is no need to practice Zen. “Form is form, and emptiness is emptiness. If this is true, why do we practice zazen?” You will have this kind of misunderstanding. But each of the four statements also includes the other three, so there are four ways of understanding each statement. If it is not so, it is not true understanding. So all four state­ments are actually the same. Whether you say form is form or emptiness is emptiness, or form is emptiness, or emptiness is form, one statement is enough for you. This is true understanding of Prajñāpāramitā.

Floating_Abu

People may think Zen is a wonderful teaching. “If you study Zen, you will acquire complete freedom. Whatever you do, if you are in a Zen Buddhist robe, it is alright. If you wear a black robe like this, whatever you do is alright. We have that much freedom in our teaching.” This kind of understanding looks like observing the teaching that form is emptiness, but what I mean by “form is emptiness” is quite different. Back and forth we practice, we train our mind and our emotions and our body. And after that process, you will acquire the perfect freedom.

And perfect freedom will only be acquired under some limitation

Floating_Abu

When we attain enlightenment, all the patriarchs attain enlightenment at the same time. You cannot say Buddha is before and we are after. When you understand enlightenment, you are independent from everything; you have your own past and future, as Buddha had his own past and future. And his position is independent, as your position is independent. If so, this realization is beyond time and space. In this way, the wind reaches everywhere. Do you understand? You cannot say Buddha is before and we are after, like ashes are after and firewood is before. In this way, you should understand that the wind reaches everywhere. In this way, you should realize the nature of wind, which is permanent. The monk did not have any understanding of this kind. For Hōtetsu-zenji, it was impossible to explain this direct experience of reality, so he just fanned himself, appreciating the cool wind.

This is a very famous statement: “The wind of Buddhism actualizes the gold of the earth and ripens the cheese of the Long River.” Only by your practice, when you practice zazen in this way, aiming at this kind of goal, will you have a chance to attain true enlightenment.

Thank you very much.

Full teaching: Genjo-Koan Morning Sesshin

lamaramadingdong

I highly recommend Suzuki's Branching Streams Flow in the Darkness- Zen Talks on the Sandokai.