D. T. Suzuki Quotes
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When the identity is realized, I as swordsman see no opponent confronting me and threatening to strike me. I seem to transform myself into the opponent, and every movement he makes as well as every thought he conceives are felt as if they were my own and I intuitively...know when and how to strike him.
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Dhyana is retaining one's tranquil state of mind in any circumstance, unfavorable as well as favorable, and not being disturbed or frustrated even when adverse conditions present themselves one after another.
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Zen, in its essence is the art of seeing into the nature of one's own being, and it points the way from bondage to freedom. By making us drink right from the fountain of life it liberates us from all the yokes under which we finite beings are usually suffering in this world.
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One has not understood until one has forgotten it.
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Unless we agree to suffer we cannot be free from suffering.
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Zen opens a man's eyes to the greatest mystery as it is daily and hourly performed; it enlarges the heart to embrace eternity of time and infinity of space in its every palpitation; it makes us live in the world as if walking in the garden of Eden
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Zen Makes use, to a great extent, of poetical expressions; Zen is wedded to poetry.
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Among the most remarkable features characterizing Zen we find these: spirituality, directness of expression, disregard of form or conventionalism, and frequently an almost wanton delight in going astray from respectability.
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Zen professes itself to be the spirit of Buddhism, but in fact it is the spirit of all religions and philosophies.
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We teach ourselves; Zen merely points the way.
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Until we recognize the SELF that exists apart from who we think we are - we cannot know the Ch'an ( ZEN ) MIND
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When we start to feel anxious or depressed, instead of asking, "What do I need to get to be happy?" The question becomes, "What am I doing to disturb the inner peace that I already have?"
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Eternity is the Absolute present.
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To live - is that not enough?
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To be a good Zen Buddhist it is not enough to follow the teaching of its founder; we have to experience the Buddha's experience.
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We have two eyes to see two sides of things, but there must be a third eye which will see everything at the same time and yet not see anything. That is to understand Zen.
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Let the intellect alone, it has its usefulness in its proper sphere, but let it not interfere with the flowing of the life-stream.
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Because since the beginningless past we are running after objects, not knowing where our Self is, we lose track of the Original Mind and are tormented all the time by the threatening objective world, regarding it as good or bad, true or false, agreeable or disagreeable. We are thus slaves of things and circumstances.
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Not to be bound by rules, but to be creating one's own rules-this is the kind of life which Zen is trying to have us live.
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Zen teaches nothing; it merely enables us to wake up and become aware. It does not teach, it points.
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To point at the moon a finger is needed, but woe to those who take the finger for the moon.
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When mountain-climbing is made too easy, the spiritual effect the mountain exercises vanishes into the air.
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Zen is the spirit of a man. Zen believes in his inner purity and goodness. Whatever is superadded or violently torn away, injures the wholesomeness of the spirit. Zen, therefore, is emphatically against all religious conventionalism.
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The waters are in motion, but the moon retains its serenity.