Top 846 Zen Proverb Quotes & Sayings - Page 2

Zen, on the other hand, is not so dogmatically sterile, though there are certainly traces and more than traces of this austerity. However, with Zen we have not only the void, but the fertile void. The ink lines in a sumi-e painting show this fertility of the void ever ready to brim over into existence.

In the advanced practice, the relationship between the Zen master and the student becomes very terse. The Zen master will expect things of the student because the student is in graduate school.

The samurais were very interested in Zen because they admired the tremendous precision that the Zen Masters had, their lack of fear and pain and their absolute lack of fear of death.

I'm not an ascetic and please don't use the word zen, which is so lightly bandied about these days. Being zen . . . It's shameful to talk in such a way. I haven't become an ascetic but I'm not going to build up another collection. I'm going to create my new environment. I already know what I want.

Suzuki's works on Zen Buddhism are among the best contributions to the knowledge of living Buddhism... We cannot be sufficiently grateful to the author, first for the fact of his having brought Zen closer to Western understanding, and secondly for the manner in which he has achieved this task.

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.

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.

Zen does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.

Zen is really just a reminder to stay alive and to be awake. We tend to daydream all the time, speculating about the future and dwelling on the past. Zen practice is about appreciating your life in this moment. If you are truly aware of five minutes a day, then you are doing pretty well. We are beset by both the future and the past, and there is no reality apart from the here and now.

If you try to grasp Zen in movement, it goes into stillness. If you try to grasp Zen in stillness, it goes into movement. It is like a fish hidden in a spring, drumming up waves and dancing independently.

Hence when a person is in great pain, the cause of which he cannot remove, he sets his teeth firmly together, or bites some substance between them with great vehemence, as another mode of violent exertion to produce a temporary relief. Thus we have the proverb where no help can be has in pain, 'to grin and abide;' and the tortures of hell are said to be attended with 'gnashing of teeth.'Describing a suggestion of the origin of the grin in the present form of a proverb, 'to grin and bear it.'

If you have the sense of participation in sports or athletics, of being a player, then you are not really into the Zen mind. In Zen mind there is no sense of self in the play.

It is not good to talk about Zen, because Zen is nothingness... If you talk about it, you are always lying, and if you don't talk about it, no one knows it is there.

The practice of Zen mind is beginner's mind. The innocence of the first inquiry—what am I?—is needed throughout Zen practice. The mind of the beginner is empty, free of the habits of the expert, ready to accept, to doubt, and open to all the possibilities. It is the kind of mind which can see things as they are, which step by step and in a flash can realize the original nature of everything.

A very enjoyable meditation on the curious thing called 'Zen' -not the Japanese religious tradition but rather the Western clich of Zen that is embraced in advertising, self-help books, and much more. . . . Yamada, who is both a scholar of Buddhism and a student of archery, offers refreshing insight into Western stereotypes of Japan and Japanese culture, and how these are received in Japan.

Sometimes people come up and they get infatuated with some little brief imagistic poem or something, and they say, "Oh, I really like your Zen poems." And I say, "Which ones are not Zen poems?"

My ethics, my sense of morality, my work ethic, my sense of compassion for suffering humanity, all of that comes directly out of the practice of poetry, as does my Buddhist practice. Poetry is a very important element in the history of Buddhism in general and in Zen in particular. It was really Zen that motivated me to change the way I perceive the world.

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.

The beginning, as the proverb says, is half the whole.

Zen enriches no one. There is no body to be found. The birds may come and circle for a while in the place where it is thought to be. But they soon go elsewhere. When they are gone, the "nothing," the "no-body" that was there, suddenly appears. That is Zen. It was there all the time but the scavengers missed it, because it was not their kind of prey.

Zen doesn't believe in the reconciliation of opposites because from the point of view of Zen, there is no point of view.

A proverb is good sense brought to a point.

There are monasteries in Japan where they teach Zen with rules, more rules than you can imagine, and you might feel comfortable with that. I don't teach that type of Zen.

The object of Zen is not to kill all feelings and become anesthetized to pain and fear. The object of Zen is to free us to scream loudly and fully when it is time to scream.

Zen... does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.

Wabi means spare, impoverished; simple and functional. It connotes a transcendence of fad and fashion. The spirit of wabi imbues all the Zen arts, from calligraphy to karate, from the tea ceremony to Zen archery.

Every man now is responsible to create a buddhafield around himself, an energy field that goes on becoming bigger and bigger. Create as many vibrations of laughter, joy, celebration, as possible; dance, sing, let the whole of humanity by and by catch the fire of Zen and the wind of Zen.

Zen is to religion what a Japanese "rock garden" is to a garden. Zen knows no god, no afterlife, no good and no evil, as the rock-garden knows no flowers, herbs or shrubs. It has no doctrine or holy writ: its teaching is transmitted mainly in the form of parables as ambiguous as the pebbles in the rock-garden which symbolise now a mountain, now a fleeting tiger. When a disciple asks "What is Zen?", the master's traditional answer is "Three pounds of flax" or "A decaying noodle" or "A toilet stick" or a whack on the pupil's head.

I seemed to recall some words from an old Zen master, something like, "My Zen cuts down mountains." My rejection of Buddhism was a cutting down of mountains; that is precisely how it felt to me.

Toil, says the proverb, is the sire of fame.

Zen is non-serious. Zen has a tremendous sense of humor. No other religion has evolved so much that it can have that sense of humor.

you must be careful never to allow doubt to paralyze you. always take the decisions you need to take, even if you're not sure you're doing the right thing. You'll never go wrong if, when you make a decision, you keep in mind an old German proverb: 'The devil is in the detail.' Remember that proverb and you'll always be able to turn a wrong decision into a right one.

The thing about Zen is that it pushes contradictions to their ultimate limit where one has to choose between madness and innocence. And Zen. suggests that we may be driving toward one or the other on a cosmic scale. Driving toward them because, one way or the other, as madmen or innocents, we are already there. It might be good to open our eyes and see.

It is only in the last 800 years that the rules have come into being and conservative Zen has surfaced. It is not particularly popular in Japan at all. Hardly anybody practices Zen any more because it's just too strict; there are too many rules.

Haiku is a particularly Zen form of poetry; for Zen detests egoism in the form of calculated effects or self-glorification of any sort. The author of haiku should be absent, and only the haiku present.

Rely only on yourself; it is a common proverb.

I would have thought that I would have become one of those parents - just because it's my nature to be such a perfectionist - that anything falling short, I would have seen as a failure. But something has happened to me over the past few years - it's not Zen, believe me, I'm not at all Zen - but I'm so appreciative of even the chaos.

I got interested in Zen when I was a teenage beatnik on the streets of San Francisco. And it was my interest in Zen, in part, that got me into the Marine Corps, because that was a ticket to Asia. So I spent a couple of years on Okinawa and began reading and thinking about how I wanted to go about conducting my life.

There is no proverb that is not true.

The difference between the Japanese and the American is summed up in their opposite reactions to the proverb (popular in both nations), "A rolling stone gathers no moss." Epidemiologist S. Leonard Syme observes that to the Japanese, moss is exquisite and valued; a stone is enhanced by moss; hence a person who keeps moving and changing never acquires the beauty and benefits of stability. To Americans, the proverb is an admonition to keep rolling, to keep from being covered with clinging attachments.

The proverb answers where the sermon fails.

A proverb is one man's wit and all men's wisdom.

A proverb is the wisdom of many and the wit of one.

The future of humanity will move closer and closer toward the approach of Zen, because the meeting of the East and West is possible only through something like Zen, which is earthly and yet unearthly.

In Old Zen, the Zen Master would do literally anything to break down the concept of what the study was. He would present conflicting codes all the time, just to shake this fixation people had on how to attain liberation.

No matter what verbal space you try to enclose Zen in, it resists, and spills over... the Zen attitude is that words and truth are incompatible, or at least that no words can capture truth.

Old Zen was very funny; there was a great deal of humor and happiness. Zen today seems much drier. While there's a certain amount of humor, it seems to lack that total intensity because humor is one of the primary tools for liberation.

To an experienced Zen Buddhist, asking if one believes in Zen or one believes in the Buddha, sounds a little ludicrous, like asking if one believes in air or water. Similarly Quality is not something you believe in, Quality is something you experience.

Regarding R. H. Blyth: Blyth's four volume Haiku became especially popular at this time [1950's] because his translations were based on the assumption that the haiku was the poetic expression of Zen. Not surprisingly, his books attracted the attention of the Beat school, most notably writers such as Allen Ginsberg, Gary Snyder and Jack Kerouac, all of whom had a prior interest in Zen.

The ultimate purpose of Zen,' I remembered the roshi telling me, 'is not in the going away from the world but in the coming back. Zen is not just a matter of gaining enlightenment; it's a matter of acting in a world of love and compassion.

Zen is not effort. Effort is tension, effort is work, effort is to achieve something. Zen is not something to achieve. You are already that. Just relax, relax so deeply that you become a revelation to yourself.

If the Zen master sees that it will cause a person to progress, he will ask that person to do a task. The task is charged with power if it's performed properly. It's a koan between yourself and the Zen Master.

Tantric Zen, at first, does not appear to have a method. In Tantric Zen, you could meditate on a Brillo box or you could meditate on the clear light of reality.

The great achievement of Zen Buddhism, and all of its cultural expressions in painting or the tea ceremony or rock gardens, is a rejection of earlier Buddhist ideas which were dependent upon narrative - all the mythological creatures that populate the Buddhist galaxy. Zen insisted on the real located in nature.

The proverb is something musty.

The way of Zen is to become independent and strong. Don't rely on others for perceptions of life and truth. Do it individually. Go to a teacher of Zen to learn how to do that, not to get answers for individual life situations.

Look who's calling the cauldron black." "Kettle. It’s a kettle. Get your metaphors right." "That wasn’t a metaphor. It was a, you know..." He stared off into space, blinking. "One of those things that’s symbolic of another thing. But isn’t the same thing. Just like it." "You mean a metaphor?" "No! It’s like a story...like...a proverb! That’s it." "I’m pretty sure that wasn’t a proverb. Maybe it was an analogy." "I don’t think so.

Until today, it really pissed me off that I'd become this totally centered Zen Master and nobody had noticed. Still, I'm doing the little FAX thing. I write little HAIKU things and FAX them around to everyone. When I pass people in the hall at work, I get totally ZEN right in everyone's hostile little FACE.

Zen wants us to acquire an entirely new point of view whereby to look into the mysteries of life and the secrets of nature. This is because Zen has come to the definite conclusion that the ordinary logical process of reasoning is powerless to give final satisfaction to our deepest spiritual needs.

The secret of this kind of climbing, is like Zen. Don't think. Just dance along. It's the easiest thing in the world, actually easier than walking on flat ground which is monotonous. The cute little problems present themselves at each step and yet you don't hesitate and you find yourself on some other boulder you picked out for no special reason at all, just like zen.~ Japhy