July 28 1965

　　Originally offered: July 28th, 1965 | Modified October 27th, 2009 by Shunryu Suzuki Roshi

　　Shunryū Suzuki-rōshi

　　SUMMER 7-DAY SESSHIN LECTURE: 1 PM

　　Wednesday, July 28, 1965

　　Lecture C

　　Soko-ji Temple, San Francisco

　　Listen to this talk: Suzuki-roshi 65-07-28

　　[1] Bodhisattva-mind, which is rather dualistic, but if you understand bodhisattva-mind in dualistic way, it is not right understanding. When you try to understand bodhisattva way by thinking or philosophical way, it is dualistic. Each school has its system of teaching, but Zen has no system of philosophy. Although we have—Sōtō school have—has Shōbōgenzō, that is not possible to understand [in] just [a] philosophical way. That is why when some scholar write something about Shōbōgenzō, he sub- [partial word]—he will submit what he wrote to some Zen master, you know. He does not announce, or he does not print before a Zen master check-up. This is—this point is pretty strict with our—in our schools because just philosophical understanding is not good enough as a work of Sōtō school. So we—we are pretty strict with this point.

　　Whenever you write something, strictly speaking, it should be checked up by some Zen master. And mutual understanding is wanted [between] scholar and Zen master. It is very difficult to tell just by reading. The mutual correspondence is wanted, or mutual, you know, “Hi, how are you

　　” [laughs]. This kind of friendship is necessary between Zen master and scholars. We have many scholars and Zen masters. And Zen masters and Zen scholars should be always, you know—must be quite intimate, and mutual understanding is wanted.

　　You cannot be both scholar and Zen master [laughs]. If it is possible it may be wonderful, but [laughs] we are not so capable. It can”t be helped. If you want to read or understand—because it is necessary for a scholar to understand Shōbōgenzō and other culture too, or else, you know, his teaching will not work. So for scholar it is necessary to read many and many books and to understand Eastern culture and Western culture. This is necessary for—for us. And Zen master should devote himself to our own teaching and practice. But as both scholars” and masters” understanding is based on Shōbōgenzō, the mutual understanding will be easily attained.

　　Bodhisattva”s way in other school 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. Or management of the monastery is itself bodhisattva”s way.

　　As someone asked me last night,[2] how do—how is it possible to help others, or what is the right way to help others

　　 To help others—the most important 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 dāna-prajñāpāramitā.[3] That is to help others, to give something, to give most valuable things to the society. If you actualize our way in your actual life, that is the most valuable contribution to the society. Even though you give something, if you give it, you know, something in wrong way [laughs] it will create more trouble. So just to give something is not our way. It was given—everything was treated in right way in bodhisattva”s way.

　　So bodhisattva”s way of helping others is not some moral code or some written conditions. To help others does not mean actually to give something or to lead someone in special way. So if you want to understand what is actual bodhisattva”s way, you should practice our way. That is why Dōgen-zenji was particular to our everyd…

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