..續本文上一頁ot help you, actually will not help you.

　　If you realize it will help you if I do it [laughs], then that is right understanding. But when you read some interesting philosophy, when you are interested in something, you know, unusual, you feel as if you are doing right thing [laughs]. We are not doing right thing. Book is book, and your life is your life [laughs]. And if you don”t know what to do, you may take a risk. That”s very easy [laughs, laughter]. And that is usual way, you know, our usual way. And we think this is most scientific and intellectual way. “If I have LSD, there will be no need to practice zazen” [laughs, laughter]. Oh my! [Laughs, laughter.] It is very difficult to, you know, to make them realize what they are doing. When they think they are right, you know, it is very difficult to find—to let them know why that is wrong. They may find out, you know, what they were doing, and they are [will be] doing some day, but when it is too late [laughs].

　　Student E: What did you say about suffering

　　 You said that inpidual beings are suffering, and their suffering is a form—do you mean that it is a form through which their original nature is—or in which—is the only form in which they”re able to recognize their original nature

　　 Or what kind of a form is suffering

　　 How can we know it

　　 And how can we see through it

　　Suzuki-rōshi: Why we suffer is because everything which will give you suffering is something created by our mind. Everything you see is something created by your mind. When we say “suffering,” that is your suffering. Your suffering is—comes from something which is created by your mind. You are participating in creating some suffering. May not be just you, but you are acting main part of the play. And you create suffering. And you suffer from it.

　　Originally, there is no suffering. Everything going in it”s own way, and there should [not] be n- [partial word]—any suffering. But because of your—because you create some suffering. Everything—every thing are change, and everything growing, but sometime you want to stop it, and you want to own that flower, like a artificial flower. That is cause of suffering, and you create that suffering. If you let the flower as it is, you have no suffering. When you say “suffering,” it is already the flower which was—which is created by you. It is pretty hard to accept the flower which is growing or which is falling. When you see the suffer- [incomplete word]—flower, you know, you feel as if it exist forever [laughs]. But actually it doesn”t.

　　Student F: How can you meditate when your legs are aching

　　 [Laughter.]

　　Suzuki-rōshi: Hmm

　　Student F: Is that all in the mind

　　Suzuki-rōshi: Just be patient [laughs, laughter].

　　Student G: Master

　　 What are the differences between prolonged sitting and sitting a short time each day

　　 Are the results different in character and form

　　Suzuki-rōshi: Prolonged

　　Student G: Zazen over a long period of time—

　　Suzuki-rōshi: Uh-huh.

　　Student G: —as compared to a short period each day.

　　Suzuki-rōshi: Uh-huh. Which is better you mean

　　Student G: Which is different

　　 What are the differences in character and quality of the result

　　Suzuki-rōshi: Result

　　Student G: Is one better than the other

　　 [General laughter.] I take that word back. What is the difference

　　Suzuki-rōshi: Long period of zazen is very difficult, you know. Short period of zazen is very difficult too. It is rather troublesome to do every morning [laughs, laughter]. So the result will be different but difficulty is the same [laughs, laughter]. So, you know, long period of zazen is easier, I think, easier if you have time. This is much easier, and you will have a deeper understanding. You can clear up—you have possibility to clear up your misunde…

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