..續本文上一頁 some deep request, and this request is very, very deep and everyone has this kind of request. This is called our inmost nature- nature which will take various forms, which is the origin of all our activity – mental and physical.

　　The only way is to give up all the appeasement, all the medicine, all the way which is supposed to be effective, and to give up our desires even. When we give up everything, we will have direct insight of the hunger, direct insight of our instinct. When we know what is our inmost request, then all the things you eat, all the things you do, or see will serve as an appeasement… to appease your inmost request. That is why we sit.

　　Some people say, “My mind is not calm enough to sit this morning so I rather stay in bed.” This is opposite. Even though you stay…if you are…desire is not so strong,

　　it may be better to stay in bed. But if you find out what is our inmost request, you cannot stay in bed. You have to do something. Even though you do something it will not work. If you hit your head, or smash you hand and feet, it will not work. In this case, the best way is to sit. This is the best way.

　　And we should know that all those temporal means of appeasing our inmost request is not good enough. We should know that. That is why we sit, because we know it is all those temporal means of appeasing our request is not good enough.

　　So, when we sit, we have attainment. When we sit we have nirvana. All the Buddhas, past and present and future will attain supreme enlightenment by this practice, by this wisdom, wisdom what is the inmost nature of our selves. And they attained supreme enlightenment. A NOKU TA RA SAN MYAKU SAN BO DAI is perfect enlightenment. So, we know that, we learn that this wisdom of true nature is great, holy mantra; and great mantra and supreme mantra, and this is incomparable mantra; and this mantra will appease our request, and it will help our suffering, and it is true, and it is true it self, and it is not false, not fake, not temporal. It is true, and permanent way to attain nirvana. So we recite this sutra of wisdom, and … as follow: “Gone, gone to the other shore, gone, or reach enlightenment, and accomplish enlightenment.”

　　This is supposed to be the meaning of this Sanskrit words; GYA TE GYA TE HA RA GYA TE HARA SO GYA TE BO DHI SO WA KA.”

　　I don”t know Sanskrit so… so much, so I will just explain this interpretation… this is

　　D. T. Suzuki”s interpretation. “Gone, gone, to the other shore.” To the other shore does not mean… figuratively speaking to the other shore. But the other… to go to the other shore means to resume to our true nature, or to find out… to realize our true nature. But this realization is not awareness or some experience by thinking, or by feeling, or by five or six sense organs. By direct experience we will know what it is. That direct, genuine experience is the experience before any thinking activity or feeling activity arises. In other words, when you just sit, you have this feeling.

《Rev· S· Suzukis talk on Great Prajna Paramita Sutra - July 15 1965》全文閱讀結束。