..續本文上一頁is very superficial). On the other hand, if you are unduly discouraged and self-critical, and dismiss your practice as not very good, then the sutras say to you: “Not two.” (i.e., you and Buddha are one; on each moment of your practice, Buddha nature is there, whether you are aware of it or not. It is Buddha himself who is practicing zazen; how can you say that it is not good

　　) These two aspects of reality–the duality of oneness and the oneness of duality–are essential to a true understanding of our bow based on the experience of zazen.

　　After bowing, the Prajna Paramita Sutra is recited three times: once to Buddha and his first disciples (Arhat); once to the Patriarchs, and once to our ancestors. The Prajna Paramita Sutra is the teaching which Buddha, after his Enlightenment, gave to his disciple, Sariputra, saying: “Form is emptiness; emptiness is form.” One meaning of this sutra is that our ordinary perception and understanding of things is illusory. Usually we do not perceive things as they really are. We mistake for real and permanent what is actually constantly changing. This is true of human beings too when they are caught by the idea of self. This theory of the transiency of all things is one of the basic tenets of Buddhism, and an understanding of it is essential to follow the Traditional Way.

　　Before breakfast at the weekly Saturday morning meditation practice, and before each meal during sesshin, sūtras and gathas are chanted. One of the most important phrases in these chants is: “May I, along with all sentient beings, achieve renunciation of the three attachments.” “Renunciation” can also here be translated “emptiness” or “detachment.” The three attachments refer to the three aspects of giving and receiving: the giver, the receiver, and the gift which is given. Giving should be a free act, unhindered by calculation of amount or reward. The receiver likewise should not be greedy; he should be grateful for what is given to him, but on the other hand he should not be overly humble. And we should not discriminate the gift itself. The attitude of renunciation or detachment consists in not evaluating the thing as good or bad. (Thus it is helpful in our practice to recite these words before each meal).

　　After going over the sutras and rituals, Master Suzuki devoted the remaining lectures to general discussions of the Traditional Way to help us understand how we can actualize it in our daily lives. The following is the gist of his talk on Wednesday evening of sesshin.

　　In the morning we say the Prajna Paramita Sutra the first time to Buddha and the Arhats (the first disciples). Part of the prayer that the priest or leader of zazen says at this time is that we may attain sah-myo roku-tsu. San-myo means the three powers of mind; roku-tsu means the six powers of mind; the former contained in the latter. Power of mind means the power to fully understand sentient beings and our own human nature. The first power of mind is the capacity of sight and the second power is that of hearing. To understand someone we must first see with our own eyes and then hear what they say with our ears. The third power is the cognitive capacity to understand the words that we hear. The fourth power is to understand what is really meant by what was said. (Not just to understand the word, but to understand what the person means to say by them.) The fifth power is to comprehend the mind of the person speaking and to understand why he suffers. Finally, the sixth power is to perceive nature as it really is-as pure Buddha nature itself.

　　In order to obtain to the sixth power of mind, it is necessary to annihilate all evil desires and all thought of self. The way to its attainment is understood in different ways by the Hinayāna…

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