Facts of experience are valued in Zen more than representations, symbols, and concepts-that is to say, substance is everything in Zen and form nothing.
To live – is that not enough?
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.
I raise my hand; I take a book from the other side of this desk; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighboring woods:-in all these I am practicing Zen, I am living Zen. No worldly discussion is necessary, or any explanation.
We do not realize that as soon as our thoughts cease and all attempts at forming ideas are forgotten the Buddha reveals himself before us.
The meaning of service is to do the work assigned ungrudgingly and without thought of personal reward material or moral.
Unless we agree to suffer we cannot be free from suffering.
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.
Zen has no business with ideas.
Art always has something of the unconscious about it.
Zen wants us to acquire an entirely new point of view whereby to look into the mysteries of life and the secrets of nature. This is because Zen has come to the definite conclusion that the ordinary logical process of reasoning is powerless to give final satisfaction to our deepest spiritual needs.
Zen in it’s essence is the art of seeing into the nature of one’s being, and it points the way from bondage to freedom.
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.
The claim of the Zen followers that they are transmitting the essence of Buddhism is based on their belief that Zen takes hold of the enlivening spirit of the Buddha, stripped of all its historical and doctrinal garments.
One has not understood until one has forgotten it.
Zen has nothing to teach us in the way of intellectual analysis; nor has it any set doctrines which are imposed on its followers for acceptance.
We teach ourselves; Zen merely points the way.
When mountain-climbing is made too easy, the spiritual effect the mountain exercises vanishes into the air.
Fundamentally the marksman aims at himself.
The mistake consists in our splitting into two what is really and absolutely one. Is not life one as we live it, which we cut to pieces by recklessly applying the murderous knife of intellectual surgery?