Lotus Sūtra No. I-1

Shunryu Suzuki Transcript

Lotus Sutra No. 1
Tassajara
February 1968

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During Sesshin the Lotus Sutra will not be appropriate for the lecture, but I want to finish during training period the introduction to the Sutra.

The page 10, "And the other son of the Sugata who, striving after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment."

The—Maitreya continues, in form of a stanza, his address to Manjusri. This is the eleventh one. “And the other son of the Sugata who’s striving after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlight—enlightenment.”

The "son of Sugata" means the one of the—it—it means Bodhisattva. And this is also one of the ten names of Buddha, but here it means Bodhisattva. "The son of the Sugata." Son of the Buddha. It means Bodhisattva.
And the twelfth, "From this place, the Mangughosha—Mangughosha, I see and hear such things and thousand—thousands of kotis of other particular—particulars besides; I will only describe some of them." Mangughosha—Mangughosha is Manjusri. "From this place, O Manjusri—O—O Mangughosha, I see and hear such things and thousands of kotis of other particulars besides; I will only describe some of them." And he saw many things, and he is going to describe it—describe them.

The thirteenth: "I see in many fields of Bodhisattva by many thousands of kotis, like sand of Ganges, who are producing enlightenment according to the different degree of their power." Many fields of Bodhisattvas, many fields of Bodhisattva world—many worlds it means. "I see in many fields of Bodhisattvas by many thousands of kotis, like sands of Ganges." And this is—we say, if it is many, we say "like sands of Ganges, who are producing enlightenment according to different degree of their power." According to their power, they will attain enlightenment. The attainment—the attainment will not be exactly the same, but, according to the power of people. Here various attainment becomes more respectable. And this is—in Lotus Sutra the perfect knowledge is like a cloud or rain once it come down, various plants big and small, and trees will gain the mercy of the rain, according to the—according to their forms and nature. But what they gain is the same. This is important thought.

For an instance, men and woman are different, you know, but we Buddhist understand—the same virtue. Or, we say, because we are man and woman are not same, we have same virtue. If it is, you know, same—nothing is the same, but even though—??? they are same. If it is—if they are same—they have no virtue, because it is different each—each being has it—each own’s special value which cannot, you know, compare with some other value. So, what we talk about is not some exchange value or comparative value. Which we talk about is absolute value to—for each being. So, because we are different, we have absolute value. This is important point.

And, the next one: "There are some who charitably bestow wealth, gold, silver, gold money, pearls, jewels, conch shells, stones, coral, male and female slaves, horses, and sheeps." This is, you know, Bodhisattva—one of the Bodhisattvas’ practice, dana prajna paramita. “There are some who charitably bestow wealth, gold, silver, gold money coin, or pearls, jewels, conch shells, stones, coral—coral, male and female slaves,” slaves are also a kind of, you know, fortune or wealth, “horses, and sheeps—sheep.”

And fifteenth: “… as well as litters adorned with jewels. They are spending gifts with glad hearts—they are—they are spending gifts with glad hearts developing themselves for superior enlightenment, in the hope of gaining the vehicle.” This is also dana prajna para.
The "In the hope of gaining the vehicle" yeah, to—I don't know how to say, but anyway because they’d—they adore for Supreme Knowledge, they practice alms giving, or dana prajna paramita.

The next one, fifteenth [sixteenth]: "Thus they think, 'The best and most excellent vehicle in the whole of the threefold world is the Buddha vehicle magnified by Sugatas. May I, forsooth—may I forsooth soon again in after many’s[?]—after my spending such gifts.'"

"The best and most excellent vehicle in the whole of the threefold worlds." This threefold world is form world, desire world—form world, and none—no—non-form world. Whole of the—whole of the threefold world is the Buddha vehicle magnified by the Sugatas. “May I forsooth soon again—soon gaining after my spending such gifts. Some gives carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances. Some, again, give their children and wives; others their own flesh when bidden, their hands and feet, striving to gain supreme enlightenment."

This is [laughs]—may sound very, you know, very funny, but at that time it was maybe—for an instance, if you heard this kind of—if you—if Govinda recite this part [laughs], you can hear more natural [laughs]. From me it looks very funny because I feel, you know, I feel very [laughs]—I cannot understand, you know. "Some, again, gives their children and wives; others their own flesh." This is understandable, more understandable.

Student: Did it happen?

SR: Both part[?] [laughter]. “…when bidden, their hands and feet,” this is maybe, “are striving to gain supreme enlightenment. Some give their heads, others their eyes, others their dear own body, and after cheerfully bestowing their gifts, they aspire to the knowledge of Tathagatas."

In this case, you know, we put emphasis on practice, rather than—rather than on what we will gain by it. We should understand the value of practice, rather than what we will gain by this kind of almsgiving—or practice.

"Here and there, O Manjusri, I behold beings who have abandoned their flourishing kingdoms, harems, and continents—continent, left all their counselors and kinsmen—counselors and kinsmen," like Shakyamuni Buddha. "Here and there, O Manjusri, I behold beings who have abandoned their flourishing kingdoms, harems, and continents, left all their counselors—counselors and kinsmen, and betaken themselves to the guides of the world to ask for most excellent law, for the sake of bliss; they put on reddish yellow robe—robes, and shave hair and beard."

"Betaken themselves to the—to the guides of the world..." The guide of the world is of course Shakyamuni Buddha. "Betaken themselves to the guides of the world to ask for the most excellent law, for sake of bliss; they put on reddish yellow robes." Kesa, we call, you know, this robe—this is okesa, okesa, and this is koromo. And the red yellow—reddish yellow robes, means law. Kesa—original this is transliteration of Sanskrit kesa. It means not correct subdued color, you know, subdued color. By subdued color, mostly we mean black. You know, black and bluish color, something navy blue like color. At Eiheiji, you know, some monks wear, you know, bluish green or blue like color, or black, or we—we call red, dead leaf color. You know, like yellowish brown—brown color—like this. Those—those color are called subdued color [Japanese word?]. Our robes should be those colors. And there’s other—there’s many other colors which is allowed to use. But mostly we—when we say subdued color or [Japanese word?] it means not, you know. I cannot say. I cannot give definition correctly, but anyway, those color is the subdued color according to the scriptures or our precepts.

As you know, okesa—the material of okesa is the material which people do not use any more. And Buddha collected those material and purified it, and sew it together, like this. And the most important robe for us is okesa, not those Chinese or Japanese dress. And there is traditional, strict rules how to make it. Joyce in, you know, is studying how, actually making her okesa by—by hand, by needle, stitch after stitch, reciting the sutra in Japan. That is how we do it [laughs, laughter]. You are laughing [laughs], but you will do it, you know [laughter] ???. Now you are laughing [laughs, laughter].

"I see also many Bodhisattvas like monks, living in the forest, and others inhabiting the empty wilderness, engaged in reciting and reading. Living in the forest." This kind of practice is called, "a practice in the forest," we say. Practice in the forest means this kind of practice.

The next one: "And some Bodhisattvas I see, who, full of wisdom or constancy, betake themselves to mountain—mountain caves, where by cultivating and meditating the—the Buddha knowledge, they arrive at its perfection."

As Govinda said, the Tibetan translation is—is said to be very accurate, and here it’s—here1 it says "mountain cave," but according to Tibetan translation it is "mountain valley." A mountain valley like Tassajara. Of course there are two meaning, but here the Chinese translation and Tibetan translation translate it the "valley." We have two translation, but both Chinese translation translate it like "valley." But some people, as it has two meaning, they translate it like this translation: cave.

And next: "Others who have renounced all sensual desires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties, live in the wilderness, as son of the Sugata."

"...sensual desires, by purifying their own self, have cleared their sphere and obtained five transcend—transcendent faculties." This is so called it “a practice of Arhat.” To attain Arhat—Arhat they have to purify their’s own self, and they have to extinguish their sensual desires.

First of all we have to stop thinking. Thinking—we should not stop, but we should be free from thinking about this. Thinking desires and mental joy and physical joy. In this way we should purify our own self. And to purify our own self is to purify—purified our surrounding. And in this way we are supposed to obtain five transcend—transcendent faculties—five transcendent faculties. To—one is mystic power, and clairvoyant, or to see through things; and to know others' mind; and to know one's own past life, or one's own karma. Those are five, you know, five faculties—transcendent faculties. And Arhats has six faculties. The last one is perfect, you know, knowledge faculties. No—there’s no more after extinguishing all the physical and mental feeling, they will have perfect wisdom. That is the last one. But for Bodhisattva they have five faculties. So here they count five faculties—faculties.

"Some are standing firm, the feet put together and the hand joined in token of respect towards the leaders, and are praising joyfully the king of the leading Jinas in thousands of stanzas."

King of the—king of the Jinas means Buddha. "Some of are standing firm, the feet put together and hands joined in token—token of respect towards the leaders, and are praising joyfully the king of the leading Jinas in thousands of stanzas—Jinas in thousands of stanzas."

"Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of the men about the law, and retain in their memory what they have learnt.

“And I see here and there some sons of principal Jina, who after completely developing their own self, are preaching the law to many kotis of living beings with many myriads of illustrations and reasons."

"Completely—here completely developing their own self." It means that to—to control their life, and completely develop in their own self. "Are preaching the law to many kotis of living beings with many myriads of illustrations and reasons." Like Buddha.

"Joyfully they proclaim the law, rousing many Bodhisattvas; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law. Joyfully they proclaim the law, rousing many Bodhisattvas; after conquering—conquering the Evil One with his hosts and vehicles—Evil One with his host and vehicles, they strike the drum of the law.

"I see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honored by men, gods, goblins, and Sitans [sic (Titans)]." “…men, gods, gods and devas, goblins—goblins." And goblins is Yakshas and Sitans—Sitans as Yaksha or Rakshasas—Rakshasas or Yakshas[?].

"I see some son of Sugata, humble, calm, and quiet in conduct, living under the command of the Sugata, and honored by—by men, gods, goblins, and Titans—oh, excuse me—Titans." This is the idea, you know, character—this of—this was the idea of character of—as a Buddhist. Humbleness, calmness “and quiet in conduct, living under the command of the Sugata, and honored by men, gods and goblins, and Titans.”

"Others, again, who have retired to woody thickets, are saving the creatures in the—creatures in the hell by emitting radiance from their body, and rouse them to enlightenment.

“There are some sons of Jinas who dwell in the forest, abiding in vigor, completely renouncing sloth, and actively engaged in walking—walking; it is by energy that they are striving for supreme enlightenment."

This is the Shojin prajna paramita. Shojin, I don’t know the—Shojin prajna paramita. Bodhisattva’s way have—we have—bodhisattva has six prajna paramita. Dana prajna paramita, and precepts, you know, prajna paramita. Alms giving and precepts observation, and vigorous practice, and patience. To practice patiently. And zazen practice, and wisdom, prajna paramita. Those are the six practice of six wisdom of prajna paramita or practice of a bodhisattva. Here, this is a vigorous practice prajna paramita.

And next one: "Others complete their course of—course—others complete their course by keeping a constant purity and an unbroken morality like precious stone and jewels; by morality they—by morality do these strive for supreme enlightenment.

“Some—some sons of Jinas—the Jinas, whose strength consists in forbearance, patiently endure abuse, censure, and threats from proud monks—and threats from proud monks. They try to attain enlightenment by dint of forbearance.”

This is the third prajna paramita. Prajna paramita of endurance.

"Some son—sons of Jinas, whose strength consist in forbearance, patiently endure abuse, censure, and threats from proud monks.” Proud monk, you know, will give various critical words, and sometime blame of their conducts. But he should not be disturbed by those words or treatment. “They try to attain enlightenment by dint of forbearance." This is the third prajna paramita.

The "Further, I see Bodhisattva, who have forsaken all wanton pleasure, shun unwise companions and delight in having intercourse with genteel men, Aryas, genteel men."

This is supposed to be very important practice: to choose your friends and to lead[?]—to live a suitable place for practice. This is—it doesn't say zazen practice, but actually it means zazen practice.

"Further, I see Bodhisattvas." This zazen practice was not included in—in a prose part of this sutra, but here we have this 34th and 35th is zazen practice.

"Further, I see Bodhisattvas, who have forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men." If you want to practice zazen, it is necessary to choose your friends, and to have good friends. To be in good contact with your friends, good friend. Then naturally you will have good practice. The Dogen Zenji says zazen practice is like to go through—to go through in the mist. If you go, you know, through the mist, your—your robes will be wet, you know, even though you don't notice it, it will be naturally wet. Unlike you go out in the sudden shower, if you—even though you feel your robe—you wet, you know, but it doesn't get through your robe. But when you get wet in the mist, you know, even though you don't feel it, into—the moisture will penetrate into your body, even. That is how we should practice zazen.

And next, the 35th: "Who, with—with avoidance of many distraction—distraction of thoughts and with attentive mind, during thousands of kotis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation." Attentive mind is very important. From original—always have been an important point for our practice. One of the, you know, most—attentive mind, and as a practice counting breathing is a very old and traditional way to have always attentive mind.

Do someone knows what "meditation" means? Med-i-tation? Meditation—to meditate looks like "to contemplate on something," but I don't know the—what "meditate" means. But someone said it is—it can be translated attentiveness—to—to be attentive to something. So, if for you[?]—we understand meditation, and if we—we use the word "meditate" in that sense, I think it is good translation, but usually we—by "meditate" we mean to, you know, "to dwell on something," or "to contemplate on" something. The contemplation is also meditation, but more fundamental attitude—practice, is attentiveness.

Thank you very much.

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1 Suzuki is reading from the Kern translation: https://huntingtonarchive.org/resources/downloads/sutras/06lotusVimalakirti/Lotus%20Sutra.doc.pdf (although he sometimes makes minor mistakes).

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File name: 68-02-00-A: Lotus Sūtra No. I-1 (Verbatim) sped a little? Originally edited by Brian Fikes. Verbatim version created by Peter Ford Nov. 2024 based on Engage Wisdom audio.

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