A Quote by Seungsahn
If you are thinking, you can't understand Zen. Anything that can be written in a book, anything that can be said - all this is thinking . . . but if you read with a mind that has cut off all thinking, then Zen books, sutras and Bibles are all the truth. So is the barking of a dog or the crowing of a rooster. All things are teaching you at every moment, and these sounds are even better teaching than Zen books.
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What I term Zen, old Zen, the original face of Zen, new Zen, pure Zen, or Tantric Zen is - Zen in its essence.
Not thinking about anything is Zen. Once you know this, walking, sitting, or lying down, everything you do is Zen.
Different schools of Zen have evolved, principally the Rinzai and Soto orders. A whole hierarchy has developed for the teaching and practice of Zen. Zen has become, to a certain degree, institutionalized.
American dog say, 'Woof, woof.' Korean dog say, 'Mung, mung.' Polish dog say, 'How, how.' So which dog barking is correct? That is human beings' barking, not 'dog' barking. If dog and you become one hundred percent one, then you know sound of barking. This is Zen teaching. Boom! Become one.
Not thinking about anything is zen. Once you know this, walking, standing, sitting, or lying down, everything you do is zen. To know that the mind is empty is to see the buddha.... Using the mind to reality is delusion. Not using the mind to look for reality is awareness. Freeing oneself from words is liberation.
Tantric Zen is for someone who is really broad-minded. It is Bodhidharma's Zen, your Zen, my Zen. Which doesn't mean I have a problem with Japanese Zen. Most Japanese Zen is minding your p's and q's.
And finally, be assured that Zen asks nothing even as it promises nothing. One can be a Protestant Zen Buddhist, a Catholic Zen Buddhist or a Jewish Zen Buddhist. Zen is a quiet thing. It listens.
If I am asked If I am asked, then, what Zen teaches, I would answer, Zen teaches nothing. Whatever teachings there are in Zen, they come out of one's own mind. We teach ourselves; Zen merely points the way.
So the most difficult thing is always to keep your beginner's mind. There is no need to have a deep understanding of Zen. Even though you read much Zen literature, you must read each sentence with a fresh mind. You should not say, "I know what Zen is," or "I have attained enlightenment." This is also the real secret of the arts: always be a beginner. Be very very careful about this point. If you start to practice zazen, you will begin to appreciate your beginner's mind. It is the secret of Zen practice.
Tantric Zen is the original Zen, Zen without rules, Zen without form. Zen can certainly take rules and form. So Tantric Zen might have some rules and form, but it would remain formless even though it had rules and form.
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. Zen, therefore, is more than meditation and Dhyana in its ordinary sense. The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence.
To have Zen is to be in a state of pure sensation. It is to be freed from the grip of concepts, to see through them. This is not the same as rejecting conceptual thinking. Thoughts and words are in the world and are as natural as flowers. It is a mistake therefore to think that Zen is anti-intellectual.
Zen does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.
Zen... does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.
The basic idea of Zen is to come in touch with the inner workings of our being, and to do this in the most direct way possible, without resorting to anything external or superadded. Therefore, anything that has the semblance of an external authority is rejected by Zen. Absolute faith is placed in a man's own inner being. For whatever authority there is in Zen, all comes from within.
Now when I speak about Zen, I have a problem, in the sense that the Zen of today has lost the essence, in my estimation, of what I call "old Zen."
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