Essays in Zen Buddhism
D.T. Suzuki
2,061 passages indexed from Essays in Zen Buddhism (D.T. Suzuki) — Page 11 of 42
License: Public Domain
Essays in Zen Buddhism, passage 1740
It is however no contradiction of the principle of satori, as we have repeatedly asserted, to say that in fact there is a progressive realisation in the seeing, leading one deeper and deeper into the truth of Zen, finally culminating in one’s complete identification with it.
Essays in Zen Buddhism, passage 1267
9. Satori is Enlightenment (_saṁbodhi_). As long as Buddhism is the doctrine of Enlightenment as we all know from its earliest literature as well as from its later one, and as long as Zen asserts satori to be its culmination, satori must be said to represent the very spirit of the Buddhist teaching.
Essays in Zen Buddhism, passage 23
One may not be conscious of all this, and may go on indulging in those momentary pleasures that are afforded by the senses. But this being unconscious does not in the least alter the facts of life. However insistently the blind may deny the existence of the sun, they cannot annihilate it. The tropical heat will mercilessly scorch them, and if they do not take proper care, they will all be wiped away from the surface of the earth.
Essays in Zen Buddhism, passage 493
Literary adherents of the Sutras objected to this and did all they could to prevent the growth of the teaching of Dharma. But it grew on in spite of oppositions. The disciples mastered the art of grasping the central fact of Buddhism. When this was accomplished, they proceeded to demonstrate it according to their own methods, using their own terminology, regardless of the traditional or rather imported way of expression.
Essays in Zen Buddhism, passage 1938
[f87] Is it possible that this passage has some reference to the _Vajrasamādhi_ where Bodhisattva Mahābala speaks of a “flaccid mind” and a “strong mind”? The former which is possessed by most common people “pants” (or gasps or hankers) very much, and prevents them from successfully attaining to the Tathāgata-dhyāna, while the “strong mind” is characteristic of one who can enter upon the realm of reality (_bhūtakoṭi_). As long as there are “pantings” (or gaspings) in the mind, it is not free, it is not liberated, and cannot identify itself with the suchness of reason. The mind must be “strong” or firm and steady, self-possessed and concentrating, before it is ready for the realisation of Tathāgata-dhyāna—a dhyana going far beyond the reach of the so-called four dhyānas and eight samādhis.
Essays in Zen Buddhism, passage 516
It had a better prospect than the Yogācāra, because its Chinese counterpart was found in the teaching of Lao-tzŭ and his followers. Those two groups of philosophers, Buddhist and Laotzŭan, may be classed as belonging to the same type of thought; but even in this case the Chinese did not show any great disposition to embrace this Śūnyatā system. Why was this?
Essays in Zen Buddhism, passage 1374
When Jōshu asked Kwanchu (Tai-tz‘u Huan-chung)[6.40] of the ninth century, “What is the being [or substance] of Prajñā?” Kwanchu without giving any answer simply echoed the question, “What is the being of Prajñā?” And this brought out a hearty laugh on the part of Jōshu. Prajñā may be translated supreme intelligence, and Mañjuśrī is regarded by the Mahayanists as the embodiment of Prajñā. But in this case Mañjuśrī has nothing to do with it.
Essays in Zen Buddhism, passage 1167
It was yourself that closed the eye to the fact. In Zen there is nothing to explain, nothing to teach, that will add to your knowledge. Unless it grows out of yourself, no knowledge is really of value to you, a borrowed plumage never grows.”
Essays in Zen Buddhism, passage 351
When the fourth and last stage is reached, even this feeling of self-enjoyment disappears, and what prevails in consciousness now is perfect serenity of contemplation. All the intellectual and the emotional factors liable to disturb spiritual tranquillity are successively controlled, and mind in absolute composure remains absorbed in contemplation.
Essays in Zen Buddhism, passage 232
The origin of Zen, as is the case with all other forms of Buddhism, is to be sought in Supreme Perfect Enlightenment (_anuttara-samyak-saṁbodhi_) attained by the Buddha while he was sitting under the Bodhi-tree, near the city of Gaya. If this Enlightenment is of no value and signification to the development of Buddhism, Zen then has nothing to do with Buddhism, it was altogether another thing created by the genius of Bodhi-Dharma who visited China early in the sixth century.
Essays in Zen Buddhism, passage 1339
This indifference to logic is sometimes asserted purposely, just to let us know that the truth of Zen is independent of the intellect. Hence the statement in the _Prañā-pāramitā Sūtra_, that “Not to have any Dharma to discourse about—this is discoursing about the Dharma.” (_Dharmadeśanā dharmadeśaneti subhūte nāsti sa kaścid dharmo yo dharmadeśanā nāmotpalabhyate_.)
Essays in Zen Buddhism, passage 432
We must understand that the motive of the Mahayanists who made the Buddha perform all these magical feats was to illustrate through imageries what in the very nature of things could not be done in an ordinary method open to human intellect. When the intellect failed to analyse the essence of Buddhahood, their rich imagination came in to help them out by visualising it. When we try to explain Enlightenment logically, we always find ourselves involved in contradictions.
Essays in Zen Buddhism, passage 2060
Note that Chinese [5.44] does not have anchor in the text or an obvious place where one could be placed.
Essays in Zen Buddhism, passage 447
For instance, in the _Prajñā-pāramitā Sūtra_ every part of the body of the Buddha simultaneously emits innumerable rays illuminating at once the furthest ends of the worlds, whereas in the _Avataṁsaka Sūtra_ the different parts of his body shoot out beams of light on different occasions.
Essays in Zen Buddhism, passage 1603
The lecture lasts about an hour. It is quite different from an ordinary lecture on a religious subject. Nothing is explained, no arguments are set forward, no apologetics, no reasonings. The master is supposed simply to reproduce in words what is treated in the textbook before him. When the lecture ends, the Four Great Vows are repeated three times, and the monks retire to their quarters. The Vows are:
Essays in Zen Buddhism, passage 1771
Yonder perching on a branch a nightingale sings cheerfully; The sun is warm, the soothing breeze blows through the willows green on the bank; The cow is there all by herself, nowhere is there room to hide herself; The splendid head decorated with stately horns, what painter can reproduce her?
Essays in Zen Buddhism, passage 857
“3. By ‘not seeking after anything’ is meant this: Men of the world, in eternal confusion, are attached everywhere to one thing or another, which is called seeking. The wise however understand the truth and are not like the vulgar. Their minds abide serenely in the uncreated while the body turns about in accordance with the laws of causation. All things are empty and there is nothing desirable and to be sought after.
Essays in Zen Buddhism, passage 694
“In the simile of a raft do I teach my doctrine to you, O monks, which is designed for escape, not for retention. Listen attentively and remember well what I am going to say. Suppose that a man coming upon a long journey finds in his way a great broad water, the hither side beset with fears and dangers, but the further side secure and free from fears, and no boat wherewith to cross the flood nor any bridge leading from this to the other shore.
Essays in Zen Buddhism, passage 1382
Goso Hōyen first studied the Yogācāra school of Buddhist philosophy and came across the following passage: “When the Bodhisattva enters on the path of knowledge, he finds that the discriminating intellect is identified with Reason, and that the objective world is fused with Intelligence, and there is no distinction to be made between the knowing and the known.” The anti-Yogācārians refuted this statement, saying that if the knowing is not distinguished from the known, how is knowledge at all possible?
Essays in Zen Buddhism, passage 163
One of the greatest religious souls in Japan once confessed,[f17] “I do not care whether I go to hell or elsewhere, but because my old master taught me to invoke the name of the Buddha, I practise the teaching.” This was not a blind acceptance of the master, in whom there was something deeply appealing to one’s soul, and the disciple embraced this something with his whole being. Mere logic never moves us; there must be something transcending the intellect.
Essays in Zen Buddhism, passage 179
According to scholars of Pali Buddhism and of the Āgama literature, all that the Buddha taught, as far as his systematic teaching went, seems to be summed up by the Fourfold Noble Truth, the Twelvefold Chain of Causation, the Eightfold Path of Righteous Living, and the doctrine of Non-ego (_Anātman_) and Nirvana. If this was the case, what we call primitive Buddhism was quite a simple affair when its doctrinal aspect alone is considered.
Essays in Zen Buddhism, passage 847
“At the time there were only two monks called Tao-yih and Hui-k‘ê, who while yet young had a strong will and desire to learn higher things. Thinking it a great opportunity of their lives to have such a teacher of the Law in their own land, they put themselves under his instruction for several years. Most reverently they followed him, asked questions to be enlightened, and observed his directions well.
Essays in Zen Buddhism, passage 1978
Lightning flash is a favourite analogue with the Zen masters too; the unexpected onrush of satori into the ordinary field of consciousness has something of the nature of lightning. It comes so suddenly and when it comes the world is at once illumined and revealed in its entirety and in its harmonious oneness; but when it vanishes everything falls back into its old darkness and confusion.
Essays in Zen Buddhism, passage 1581
Let me cite, as one instance of teaching humility, the experience which a new monk-applicant is first made to go through when he first approaches the Meditation Hall. The applicant may come duly equipped with certificates of his qualifications and with his monkish paraphernalia consisting of such articles are already mentioned, but the Zendo authorities will not admit him at once into their company.
Essays in Zen Buddhism, passage 1157
Baso twisted Hyakujo’s nose, and the latter turned into such a wild soul as to have the audacity to roll up the matting before his master’s discourse had hardly begun (see below).
Essays in Zen Buddhism, passage 491
There was reason for this state of things in the religious history of China, and it was this that Zen dispensed with the images and concepts and modes of thinking that were imported from India along with Buddhist thought; and out of its own consciousness Zen created an original literature best adapted to the exposition of the truth of Enlightenment.
Essays in Zen Buddhism, passage 1080
This difference of method between the Indian and the Chinese often raised the question as to the difference, if there be, between the “Tathagata Dhyana” and the “Patriarchal Dhyana.” For instance, when Hsiang-yên showed his song of poverty to Yang-shan, the latter said, “You understand the Tathagata Dhyana but not yet the Patriarchal Dhyana.” When asked about the difference, Mu-chou replied, “The green mountains are green mountains, and the white clouds are white clouds.”[4.64]
Essays in Zen Buddhism, passage 1712
One day when Ummon was coming up to the Lecture Hall he heard the bell, whereupon he said, “In such a wide, wide world, why do we put our monkish robes on when the bell goes like this?”
Essays in Zen Buddhism, passage 1821
6.24. 楊州光孝院慧覺禪師到崇壽. 法眼問. 近離甚處. 師曰趙州. 眼曰承問趙州有庭前栢樹子話. 是否. 師曰無. 眼曰往來皆謂. 僧問如何是祖師西來意. 州曰庭前栢樹子. 上座何得言無. 師曰先師實無此語. 和尙莫謗先師好. 眼曰眞獅子兒能獅子吼. (五燈會元卷四. 葛藤集.)
Essays in Zen Buddhism, passage 544
And for a race devoting itself to the things to which it clings, devoted thereto, delighting therein, this were a matter hard to perceive, to wit, that this is conditioned by that, and all that happens is by way of cause. This too were a matter hard to discern:—the tranquillisation of all the activities of life, the renunciation of all substrata of rebirth, the destruction of craving, the death of passion, quietude of heart, Nirvana.”
Essays in Zen Buddhism, passage 629
The talk of those Brahmans versed in the Three Vedas is but blind talk: the first sees not, the middle one sees not, nor can the last see.”
Essays in Zen Buddhism, passage 300
We read in the _Saddharma-puṇḍarīka_: “O Śāriputra, the true Law understood by the Tathagata cannot be reasoned, is beyond the pale of reasoning. Why? For the Tathagata appears in the world to carry out one great object, which is to make all beings accept, see, enter into, and comprehend the knowledge and insight gained by the Tathagata, and also to make them enter upon the path of knowledge and insight attained by the Tathagata....
Essays in Zen Buddhism, passage 840
There are two versions as I said before of this writing, the one in the _Biographies_ and the other in the _Records_, and they do not quite agree with each other in some points. The main drift is the same, but in detail they vary. The question now is, which is the more original one? Chronologically, the _Biographies_ were compiled earlier than the _Records_, but the latter presupposes some earlier writings which were utilised for its compilation.
Essays in Zen Buddhism, passage 1779
Riding on the cow he is at last back in his home, Where lo! there is no more the cow, and how serenely he sits all alone! Though the red sun is high up in the sky, he seems to be still quietly asleep, Under a straw-thatched roof are his whip and rope idly lying beside him.
Essays in Zen Buddhism, passage 622
One of the reasons, however, why the Buddha left some metaphysical questions unanswered or indeterminate (_avyākata_) was due to the fact that Buddhism is a practical system of spiritual discipline and not a metaphysical discourse. The Buddha naturally had his theory of cognition, but this was secondary inasmuch as the chief aim of Buddhist life was to attain Enlightenment from which spiritual freedom ensues.
Essays in Zen Buddhism, passage 1067
If you say with a thought-less mind, all non-sentient beings such as plants or bricks could attain samadhi. If you say with a thought-ful mind, all sentient beings could attain it.” “When I enter into samadhi,” said Chih-huang, “I am not conscious of either being thoughtful or being thoughtless.” “If you are conscious of neither, you are right in samadhi all the while; why do you then talk at all of entering into it or coming out of it?
Essays in Zen Buddhism, passage 265
“O builder! I’ve discovered thee! This fabric thou shall ne’er rebuild! The rafters all are broken now, And pointed roof demolished lies! This mind has demolition reached, And seen the last of all desire!”[f31]
Essays in Zen Buddhism, passage 1973
[f119] Ganto (Yen-t‘ou, 828—887) was one of the great Zen teachers in the T‘ang dynasty. But he was murdered by an outlaw when his death-cry is said to have reached many miles around. When Hakuin first studied Zen, this tragic incident in the life of an eminent Zen master who is supposed to be above all human ailments, troubled him very much, and he wondered if Zen were really the gospel of salvation. Hence this allusion to Ganto. Notice also here that what Hakuin discovered was a living person and not an abstract reason or anything conceptual. Zen leads us ultimately to somewhat living, working, and this is known as “seeing into one’s own Nature” (_chien-hsing_). The Chinese Notes, [5.39].
Essays in Zen Buddhism, passage 497
Do they not look as if they were talking about an affair of most ordinary occurrence? But, according to the masters, their talks are brimful of Zen, and Zen literature is indeed abound in such apparent trivialities. In fact, as far as its phraseology and manner of demonstration are concerned, Zen looks as if it had nothing to do with Buddhism, and some critics are almost justified in designating Zen as a Chinese anomaly of Buddhism as was referred to at the beginning of this Essay.
Essays in Zen Buddhism, passage 2033
Dhyāna (jhāna), and Prajñā, 34ff.; and Zen, 67ff.; against antinomianism, 67; different kinds of, 71ff.; four kinds of, in the {Laṅkāvatāra}, 81; the true, defined in the Samyukta-āgama, 81fn.; distinguished from Zen, 93; as a spiritual exercise, 154f.; the Tathāgata, 210; the patriarchal, 210; see also under Zen.
Essays in Zen Buddhism, passage 1997
[f137] In those monasteries which are connected in some way with the author of this admonition, it is read or rather chanted before a lecture or _Teisho_ begins.
Essays in Zen Buddhism, passage 1298
This sounds altogether out of reason, but in fact Zen abounds with such graphic irrationalities. “The flower is not red, nor is the willow green”—is one of the best known utterances of Zen, and is regarded as the same as its affirmative: “The flower is red and the willow is green.” To put it in logical formula, it will run like this: “A is at once A and not-A.” If so, I am I and yet you are I. An Indian philosopher asserts that _Tat twam asi_, Thou art it. If so, heaven is hell and God is Devil.
Essays in Zen Buddhism, passage 1405
When we try anything approaching a conceptual interpretation on the subject we shall be “ten thousand miles away beyond the clouds,” as the Chinese would say.
Essays in Zen Buddhism, passage 257
If by virtue of Enlightenment Gautama was transformed into the Buddha, and then if all beings are endowed with Prajñā and capable of Enlightenment, that is, if they are thus Bodhisattvas, the logical conclusion will be that Bodhisattvas are all Buddhas, or destined to be Buddhas as soon as sufficient conditions obtain.
Essays in Zen Buddhism, passage 600
Ignorance prevails as long as the will remains cheated by its own offspring or its own image, consciousness, in which the knower always stands distinguished from the known. The cheating, however, cannot last, the will wishes to be enlightened, to be free, to be by itself. Ignorance always presupposes the existence of something outside and unknown. This unknown outsider is generally termed ego or soul, which is in reality the will itself in the state of Ignorance.
Essays in Zen Buddhism, passage 1445
As some Zen masters remarked, Zen is our “ordinary mindedness,” that is to say, there is in Zen nothing supernatural or unusual or highly speculative that transcends our everyday life. When you feel sleepy, you retire; when you are hungry, you eat, just as much as the fowls of the air and the lilies of the field, taking “no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on.” This is the spirit of Zen. Hence no specially didactic or dialectical instruction in the study of Zen except such as is given below by Dōgo.
Essays in Zen Buddhism, passage 1237
Of course these narratives alone will not do, for there are many other things one has to consider in order to study it thoroughly, among which I may mention the general Buddhist attitude towards life and the world and the historical atmosphere in which the students of Zen find themselves.
Essays in Zen Buddhism, passage 807
In these gāthās we notice the teaching generally characteristic of Mahayana Buddhism as it prevailed in India. As I said before, as far as the doctrinal side of Buddhism was concerned, Zen had nothing particularly to offer as its own; for its _raison d’être_ consists in its being a spiritual experience and not in its being a special system of philosophy or of certain dogmas conceptually synthesised.
Essays in Zen Buddhism, passage 846
Those that were spiritually inclined gathered about him full of devotion, while those that could not rise above their own one-sided views talked about him slanderingly.
Essays in Zen Buddhism, passage 1029
All my teaching issues from the conception of Self-Nature, and those who assert the existence of anything outside it betray their ignorance of its nature. Morality, Meditation, and Wisdom—all these are forms of Self-Nature. When there is nothing wrong in it, we have morality; when it is free from ignorance, it is wisdom; and when it is not disturbed, it is meditation.