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.
D.T. SUZUKIAll great artists, all great religious leaders, and all great social reformers have come out of the intensest struggles which they fought bravely, quite frequently in tears and with bleeding hearts
More D.T. Suzuki Quotes
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We teach ourselves; Zen merely points the way.
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As soon as you raise a thought and begin to form an idea of it, you ruin the reality itself, because you then attach yourself to form.
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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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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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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.
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Absolute faith is placed in a man’s own inner being. For whatever authority there is in Zen, all comes from within.
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The fighter is to be always single-minded with one object in view: to fight, looking neither backward nor sidewise. To go straight forward in order to crush the enemy is all that is necessary for him.
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Enlightenment is like everyday consciousness but two inches above the ground.
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If you have attained something, this is the surest proof that you have gone astray. Therefore, not to have is to have, silence is thunder, ignorance is enlightenment.
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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.
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The truth of Zen is the truth of life, and life means to live, to move, to act, not merely to reflect.
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Prophecy is rash, but it may be that the publication of D.T. Suzuki’s first Essays in Zen Buddhism in 1927 will seem to future generations as great an intellectual event as William of Moerbeke’s Latin translations of Aristotle in the thirteenth century or Marsiglio Ficino’s of Plato in the fifteenth.
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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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Unless we agree to suffer we cannot be free from suffering.
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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.
D.T. SUZUKI