..續本文上一頁l [of] his disciples, and he prepared perfect cover [laughs], so that some day people may use the pan of Sōtō school. Before they use Sōtō way, it is—it was necessary for him to put cover to it. That is Shōbōgenzō. That is why Sōtō school exist after seven hundred years later. Still exist—Sōtō school still exist because of the cover he made [laughs]. If there is no—he—if he didn”t prepare any cover to it, as we are human being, so it was impossible to keep his pure teaching always fresh and in use.

　　Everyone agreed in this point that his cover was the best cover, anyway. No dust [laughs] can enter the pan, it was so perfect cover. Everyone agree with that. So we have to understand—we have to have some Sōtō priest who can understand what is Shōbōgenzō. And there must be many Zen masters who is actually practicing zazen. But those who practice zazen will some make—will make some mistake, you know [laughs]. So we should, you know, have cover. Mis- [partial word]—by “mistake” I mean dust, you know [laughs, laughter]. Soon we will be dusty. There may be many and many misunderstanding of Zen. When we become—when we enter some astray [

　　] or dead end [laughs], we should find out what we are doing. That is Shōbōgenzō.

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　　[1] It”s possible that the opening words are missing on tape, but it sounds like Suzuki-rōshi was starting the lecture at this point.

　　[2] SR-65-07-27-B.

　　[3] dāna-pāramitā: traditionally translated as “generosity,” it is one of the six pāramitās (virtues or perfections) of a bodhisattva. Suzuki-rōshi probably added “prajñā” (wisdom) inadvertently.

　　[4] F. S. C. Northrop: 1893–1992. Professor of philosophy and jurisprudence at Yale University for 39 years. Suzuki-rōshi might have been referring to his The Meeting of East and West (1946). Northrop urged humanity to be “continuously aware of the freshness and the ineffable beauty and richness of the immediately apprehended” (The Logic of the Sciences and the Humanities).

　　[5] Suzuki-rōshi may be referring to Northrop”s use of Sein (Ger.), “being,” as in Martin Heidegger”s Sein und Zeit.

《Summer 7-Day Sesshin Lecture: 1PM》全文閱讀結束。