Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature. This getting into the real nature of one’s own mind or soul is the fundamental object of Zen Buddhism.
D.T. SUZUKIThe 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.
More D.T. Suzuki Quotes
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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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Because since the beginningless past we are running after objects, not knowing where our Self is.
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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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Zen has no business with ideas.
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Zen approaches it from the practical side of life-that is, to work out Enlightenment in life itself.
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The contradiction so puzzling to the ordinary way of thinking comes from the fact that we have to use language to communicate our inner experience, which in its very nature transcends linguistics.
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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 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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Eternity is the Absolute present.
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The ego-shell in which we live is the hardest thing to outgrow.
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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.
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To Zen, time and eternity are one.
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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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Unless it grows out of yourself no knowledge is really yours, it is only borrowed plumage.
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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.
D.T. SUZUKI






