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.
D.T. SUZUKIWhen I say that Zen is life, I mean that Zen is not to be confined within conceptualization, that Zen is what makes conceptualization possible.
More D.T. Suzuki Quotes
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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 ego-shell in which we live is the hardest thing to outgrow.
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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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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.
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The waters are in motion, but the moon retains its serenity.
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When I say that Zen is life, I mean that Zen is not to be confined within conceptualization, that Zen is what makes conceptualization possible.
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The right art is purposeless, aimless! The more obstinately you try to learn how to shoot the arrow for the sake of hitting the goal, the less you will succeed in the one and the further the other will recede.
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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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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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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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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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Unless we agree to suffer we cannot be free from suffering.
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Technical knowledge is not enough. One must transcend techniques so that the art becomes an artless art, growing out of the unconscious.
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Great works are done when one is not calculating and thinking.
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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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Eternity is the Absolute present.
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When the identity is realized, I as swordsman see no opponent confronting me and threatening to strike me.
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Enlightenment is like everyday consciousness but two inches above the ground.
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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 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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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 Zen, time and eternity are one.
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That’s why I love philosophy: no one wins.
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Implicity, there should be something mysterious in every day.
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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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