I love the taste, the truth, the love, I love the truth. I don't have words to describe how grateful I am to him for continuing with us in his father's

[01:06]

So this morning I asked him to talk, to give a talk. He says okay. Well, lovely. I think I have time. Sōjun Rōshi wa atashi no deshi ni narimashita. Sōjun Rōshi Rikan mai damae mai desai. Sore wa

[02:20]

I trained under Suzuki Shunryu for a long time. Despite that, I was not able to practice Shiho. Instead, I started to practice Shiho. As soon as I became a disciple, I became a disciple of Suzuki Shunryu. I became a true disciple of Shakyamuni Buddha. That is why although he practiced with my teacher Shunryu Suzuki for a long time He couldn't finish shiho with him, from him.

[03:43]

He couldn't do it because Suzukiro passed away. I did shihō, dharma transmission, to him. And in that way, he became my disciple, dharma heir, which means also that This is from the same source, Suzuki Roshi. Stream is coming from Suzuki Roshi, then myself, then Soji. And further upstream started from Shakyamuni Buddha.

[04:45]

Transmission is from those sources. I am very... happy for this occasion. Shinzanshiki, Mountain Feast Ceremony, happening after Shiho, one year ago, a year ago, Shiho. Dharma transmission finished this time.

[05:52]

formally becoming a abbot of this place. Shinsanshiki. He is very happy about this. Thank you. I would like to thank all of you for your help in making Shinsanshiki possible. Please, I ask everyone to help Sojin complete this ceremony in a meaningful way. At first, Sojun was called Sojun Roshi.

[07:02]

After the Shinsanshiki, he became the real head of the temple. For the disciples of this temple, Sojun was I said, I called Sojun, different Sojun, Roshi first. That is because for you direct students, of him, he is Roshi. So he called him Roshi from the standpoint view of the direct student.

[08:15]

Please understand that. Sometimes, I say this, or sometimes I say that. Everyone does it in different ways. I know everyone calls him differently. Some call him Mao, and some call him Laojun. Many ways. That is all right, but if you feel you are a disciple, a student to him, and when you want to ask something about your practice dharma, that occasion, it's a very nice way to call Roshi.

[09:53]

He recommends. in Dharma liberation. Is that right? Yes. This kind of equal, equal merit. Equal, equal merit. So, Jun-san, So, Jun-san, everyone, equally, [...] In this way, Sakyamuni Buddha and Dharmadaysa are different. Dharmadaysa and Shunryu and Sakyamuni Buddha have different aspects. They have two different ways of thinking. There are two ways to understand this relationship.

[11:13]

One is the very horizontal way of understanding. Very equal. Absolutely equal. You and the male are equal. is there. Everyone knows. And there is also, in the Dharma, vertical understanding. Which means that this tradition started from the Shakyamuni Buddha lineage. Successions. Suzuki Shinjyu, Roshi, So, please keep two levels of understanding in your mind. Oshaka-sama wa... Oshaka-sama wa... Watashitachi ni minna hodoke deya.

[12:21]

Minna hodoke-sama. Hodoke-sama no kodomo deya. Iu fuu ni watashitachi wo morarina. When Shakyamuni Buddha said, all beings have Buddha nature, trees, human beings, everything. myself and Bodhidharma and past ancestors. In that, that is the level, level of very absolute equal, equality. Shikashi, Darumadaishi mo, Darumadaishi to watashi to onaji de aru.

[13:27]

Iimashite mo, Darumadaishi no The depth of one's heart and the depth of my heart are different from each other. The size of your heart, the size of my heart, and the breadth of my heart are different from each other. What makes them different? It is the power of meditation. The power of meditation makes them different from each other. But we know we are equal, Bodhidharma and myself. But there is also a difference between each one. That is the depth of sometimes, depth of understanding, experience.

[14:39]

Some person in the past, people understand, build up character. There is a difference. And that difference comes from the Cultivation, practice, coming from the practice. That is very, the difference is very important for us. In the Shihō, in the Shihi, in the Shihō between Sojin-san and me, as a movement, We put the two Zang together, like this. My Zang and Sojun's Zang. Sojun's Zang below, my Zang above.

[15:44]

And we bow to each other. At that time, Sojun bows nine times to me. In the Shihō transmission ceremony, there is a vow or prostration between the Dama-e and the master takes place. At that time, we put the zagu, the bowing mat, first, front to front, face to face, and the end of, the edge of the zagu of the Dama-e student is underneath

[16:58]

the age of the teacher. Then they bow. But the student bows nine times. And the teacher receives that bow. But the last, ninth one, they do together. That is the expression of the difference. Next, the Zang goes to the side. Earlier it was like this. Now it's like this. In front of the Buddha's teaching, the two of them do the Raihari.

[18:03]

At that time, the Zang goes to the side. This time, Sojun's Zang goes above my Zang, and my Zang goes below it. Then, my Zang goes below it. Then, the Raihari goes to the 9th floor. This bowing, first bow, front to front, finished. Then next, there is another bow. Prostration. That is facing to the Buddha, the Buddha. And I and Sojutsu face side by side.

[19:09]

And Sojutsu's zai is this time on top of my zai. Then both prostrate nine times. That symbolizes, expresses absolute equality in front of Buddha's teachings. That's why, between you and Sōjun-san, in front of the teachings of the Dharma, there is equality. In front of Soujun-san, everyone calls him Soujun-roshi. But, for example, Soujun-san and everyone calls Soujun-san Roshi.

[20:14]

Well, that is the most In the case of ordinary people, it is called Sōjunzen, but it is Sōjun Rōshitoyo. However, in front of the Buddha, [...] in front of So, in the various, in the formal occasions, you could call Sojun, Sojun Roshi.

[21:19]

You can call him Roshi, Sojun Roshi. In a usual, informal occasion, informal occasion, you can call him. Very, very absolute in front of the... before the teaching. Before Dharma. God. Last night, I talked a little with Sojin. Everyone, when you call me Roshi, if I say to you, will you say it? You don't say that. When the time comes, everyone will say it.

[22:25]

Yesterday, I and Sojin were talking and some people were wondering whether he could be called Roshi. But he said it too early. I am not that yet. That was his response. And to hear it makes me so happy.

[23:31]

Not you. Very nice. Rippa na zendou to ue kara shizuka na basho to You have created a wonderful practice place in a very nice zendo, in a quiet situation. You have everything.

[24:32]

You need to practice. Please... encourage, sojourn, and deepen your practice together. Yeah, I hope. Shinran Shiki is... Shinsan-shiki is called the mountain seat ceremony. It is a ceremony where you go up the mountain. When you say seat, it means you sit down, and then you sit up straight. As you go up the mountain, we will continue to climb the mountains.

[25:34]

That is our consciousness. We are not just sitting here. We are always climbing the mountains. We are trying to climb the mountains together with the Buddha and his teachings. That is the first starting point. That is how we think. meaning of the shinzanshiki translated in mountain seat ceremony. That meaning is not really to be seated in a mountain seat and don't move. Not like that. But this true meaning, climbing up Mountain. Always up, up, up, up.

[26:37]

Together with everybody. Up, up, up to the depths of the Dharma. When I had my Shinsanshiki in Japan At the same time, my father did the tai-sanshiki, which is stepping down, ascending.

[27:44]

Ascending the mountain seat. Descending. Descending mountain seat ceremony. I am going up. He is descending. Two ceremonies took. At that time, my father received a question from all of you. In that question, he asked, how do you feel when you do gesan? So my father said, In that ceremony, descending ceremony, my father, he also had a question and answer. Question and answer. period.

[29:03]

And somebody asked, how are you feeling now about descending, yourself descending the mountain? He replied, way, way of Descending a mountain is a way of ascending a mountain. That's what he answered to the student. I still remember. The path of Ike-san is the path of Joe-san. So, when you go up, It's not that you sit down. [...]

[30:05]

It's not that you sit down. [...] And I understand how he was feeling, his feeling about why he says that descending is ascending. Because he is descending and he was coming to this country to introduce this practice. So this is ascending. I came to this temple and the happiest thing for me was

[31:29]

In the morning, we would sit together and eat together. I would also practice Shinsaishiki. [...] I am very happy. When I go to Japan, I see many people who are training with a scary face with their eyes triangular. Their training is very peaceful. They have a bright face. After I came to this center, I enjoyed sitting with you this morning and eating Oryoki.

[32:58]

eating with Oryoki and seeing you, your practice harmoniously with very warm feelings, happy feelings, practices going. That is a very very good feeling. In Japan, for instance, like Eiheiji, Some people have practiced intensely and some people's eyes are very square. Intense. But here, everyone has happy, light-feeling eyes. Perhaps Shakyamuni Buddha wanted us to practice this way. I'm very happy to see How do you feel?

[34:03]

It's because of Sonyo-san's kafu. Sonyo-san's kafu has permeated everyone. And I think that's why we have such a peaceful atmosphere in the dojo. The presence of the teachers, the quality of the teachers is reflected in your practice. That's how I see it. That is the style of Sojo. I really like the way Sojiro-san walks.

[35:08]

When I look at him from behind, he's very... upright and warm. He has a big back. I really like him. He's my disciple, but he feels like a big brother to me. I really like to see watch Sojon-san walking, looking at him from the back.

[36:13]

The way he walks from the back expresses how he is, very warm, yet very determined. Dogen Zenji, Dogen Zenji, Dogen Zenji says, The first principle for the improvement of Zen practice is to follow the teacher. It is said that if you follow the teacher, you will naturally improve. Dogen Zenji said, Zen practitioners, to be to be advanced, better advanced in their practice is

[37:39]

come from the sitting. If we practice Zazen, regardless of whether smart or dull, regardless of the difference of people's capacity and abilities, they get improved, better, or deeper. Yes, that's right. No matter how you look at it, it's not going to be good. It's not just about the human race, it's about the human race as well. The human race has to work very hard to make a little bit of profit, to make a little bit of nothing, I don't want to become great.

[38:47]

I don't want to become a great person. Or... I don't want to become a high-ranking person. I don't want to become a rich person. If you don't think like that, if [...] you don't think One more time, please. Not only the Zen practitioners, not only the practicing Zazen monks practice, but anybody, any activity in general, if we have a key attitude of doing just for the sake of itself, just doing, without wanting to get something, get better,

[40:15]

get famous. If we learn to do, just doing things, that will improve our qualities. And that quality is shown in your back. The practice shows how deep it is. Even if you become a Zen monk, become a Zen master, become famous, and everyone praises you, even if you become a Zen monk, you will still smell bad. That kind of monk will appear. If we practice with attitude,

[41:22]

We want to practice this hard and become a monk or a priest and get famous or higher. And if we keep practicing like that, that kind of attitude, our practice, there is a bad smell, stinks. Cause of ears also. Stinky feet. That is not good. Keep attitude. No. Just doing without... I'd like you to remember what Dogenbeji said.

[42:52]

First thing, zenso. He said, he was talking to his student, Zen monk. First thing Zen monk need to know for his practice is just to do the Shikan Taza. Just to do practice. If we do, we can keep doing that practice. Naturally, practice develops. Regardless of being smart, dull, strong or weak, it doesn't matter if you practice Shikantada naturally.

[44:11]

I'm sorry, I wish I could translate better than this. I hope you can be clear about it. I have now three Dharma Heirs. One is Birkwan-san, Sonoban, and Sojun-san. The newest one is the Keido from Mountain View, the priest of the Kannon-do.

[45:33]

I don't intend to teach my disciples any more than this. I don't know what will happen, but I don't intend to do it anymore. I am not going to do the transmission. This is enough. Three people I did and there will not be any more transmission from me to the students. And this, something... Something happens. All three of them studied for a long time, longer than I did. They are great people. It is very frightening that I am going to become a monk. However, I was able to teach my master's Shunryu.

[46:54]

I became a master because of that intention. At the same time as I became a master, I think I was able to have a reunion with my three brothers. I did three people. Shiho became... So three people. sat a lot longer than I sat.

[47:59]

And I come to think of that aspect. It's fearful almost to be called a teacher or a master. But for me, because of the dharma connection, relations with their teacher, Shunryu Suzuki. I give this shiho to the process. And my personal feeling is they are like my elder brother. That's how I see them. That's how I see them. I see Sonyo-san. But I don't know how they see you.

[49:01]

It's a very popular season in Japan right now. So in Japan, summer is the best time to go fishing. What do you do in the fall? I go to the beach again in the fall. I go to the beach with Momiji and Otsuki-sama. It's a little cold at night, so I go to the beach again. In winter, it's cold. I don't know if you can see it, but it's cold. It's cold. The weather is clear. It's a good place. Please come to Japan. It's hard to find a place to train in Japan. Well, come to me. This time of the year in Japan is a wonderful season.

[50:35]

Spring, flowers. Summertime is very hot and uncomfortable. Humid. cool, you can enjoy the color of nature, maple leaves, moons. Wintertime is very cold, severe somewhat. I don't know about winter here, but seasons are very distinct. Four seasons are very distinct. If you have an opportunity, please visit Japan.

[51:37]

It may be very difficult to find a practice place in Japan, but you can come to my temple and look around, check around. I got that offer. Any questions? How do you see the practice in the United States growing? And what do we need to pay the most attention to, to nurture, to fertilize, to make it How do you feel when you sit down?

[52:38]

How do you feel when you sit down? At the beginning, about 13 or 14 years ago, when I came to visit, I came to the Zen Center. At that time, there were a lot of Zen disciples who were training. I felt that it was very prosperous.

[53:41]

Now that I've come here, I feel that everyone is training very calmly. I think this is a good thing. The fact that the number of people is increasing means that Zen training and the Zen path have become prosperous. I don't think it's just like that. Even if you don't have a lot of people, you can do a calm training. If you can do the real training, then the number is not a problem. I don't think it's a matter of having a lot of people, but of having a lot of people. Like before, like all of you, I like it, and I do it myself. Or you can tell your friends that Zazen is good, and I recommend it.

[54:46]

It will spread gradually. It will probably take about 300 years. If it doesn't take 100 to 300 years, many people When I first came to this country, that was 14 years ago. At that time Zen practice was becoming so popular. Many people, lots of people practicing, coming. That was in San Francisco Zen Center. Booming. This time, When I came this time, practice is more subtle. It doesn't have a feeling of booming, but it's very stable and harmonious and quiet.

[55:55]

That is very, very good. I don't think number of the people that Zen practice, how Zen practice is going, can be going well, becoming proper, becoming more Rooted doesn't mean that there are a lot of numbered people practicing coming to this, but although the number is small, but quiet, even, subtle practice.

[56:57]

Practice in a daily, day-to-day situation. working in that level. When you have a friend, you practice yourself, and also if you have a friend, you can. If you think that's good for people, you can recommend coming in. Very, very steady ways, this practice. Need to continue. Perhaps it might take 300 years. Everybody, this practice is not so special. It becomes very, very everyday. Everyday situations. Everyone knows. It might take 300 years. But the important thing is quality.

[58:10]

Please keep your practice. Looking far, far future. With long, long eye views. And take care of the present practice. With long view. Practice now. There you go. There you go.

[59:23]

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