TEACHER AND DISCIPLE

　　Shunryū Suzuki-rōshi

　　December 1961 and February 1962

　　Emptiness does not mean annihilation; it means selfless original enlightenment which gives rise to everything. Once selfless original enlightenment takes place, very subjective and objective existence resumes its own nature (buddha-nature) and becomes valuable jewels to us all.

　　In Mahāyāna Buddhism every teaching is based on the idea of emptiness, but most schools emphasize its expression in some particular sutra-the Lotus Sūtra, the Avatamsaka-sūtra, the Mahāvairochana-sūtra, and others. In Zen we do not emphasize the teaching until after we practice, and between practice and enlightenment there must not be any gap in our effort. Only in this way it is possible to attain the perfect enlightenment from which every teaching comes out. For us it is not teaching, practice, enlightenment; but enlightenment, practice, and the study of the teachings. At this time every sutra has its value according to the temperament and circumstances of the disciples.

　　So it is the character or personality, the cross-current of teacher and disciple, that makes transmission and real patriarchal Zen possible-practicing from the point of view of the enlightenment of the Buddhas and patriarchs. So the relationship between the teacher or Zen master and disciples is quite important for us. By believing in one”s master, one can attain his character and the disciple or student will have his own spiritual unfoldment.

　　Once when Yakusan-zenji was asked to talk about Buddhism he said: “There is the teacher of scriptures, there is the scholar or philosopher of Buddhism, and then there is the Zen master. Do not acknowledge me.” Day after day, from morning until night, he behaved like a Zen master. “Why don”t you acknowledge me” is what he meant. To practice Zen with disciples, to eat with them and sleep with them is the most important thing for a Zen master. So he said, “Why don”t you acknowledge me

　　 I am a Zen master, not a teacher of the scriptures or a philosopher.”

　　So we say, “Only to sit on a cushion is not Zen.” The Zen master”s everyday life, character and spirit is Zen. My own master said, “I will not acknowledge any monastery where there is lazy training, where it is full of dust.” He was very strict. To sleep when we sleep, to scrub the floor and keep it clean, that is our Zen. So practice is first. And as a result of practice, there is teaching. The teaching must not be stock words or stale stories. But must be always kept fresh. That is real teaching.

　　But we do not neglect the teaching or sūtras of Buddha. Because we want to find out the actual value of the teaching, we practice Zen and train ourselves to have the actual living meaning of the scriptures. But this practice must be quite serious. If we are not serious enough, the practice will not work and the teaching will not satisfy you. If you have a serious friend or teacher, you will believe in Buddhism. Without an actual living example it is very difficult to believe or practice. So to believe in your master and be sincere-that is enlightenment. So we say, “Oneness of enlightenment and sincere practice.”

　　I didn”t know it at the time, but the first problem given me by my master was this story about Yakusan-zenji, which I have just told you. I could not acknowledge my master for a pretty long time. It is quite difficult to believe in your teacher, but we must know our fundamental attitude toward Buddhism. That is why Dōgen went to China. For a long time he had studied in the Tendai school, the very profound, philosophical school of Buddhism, but still he was not satisfied. Dōgen”s problem was, “If we already have buddha-nature, why do we have to practice

　　 There should be no need to pr…

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