missionary, Buddhist monk, writer, philosopher
🔗 Read on Wikipedia1904 – 1971
The highest truth is daiji, translated as dai jiki in Chinese scriptures. This is the subject of the question the emperor asked Bodhidharma: "What is the First Principle?" Bodhidharma said, "I don't know." "I don't know" is the First Principle.
Communication is — start by understanding — your own understanding about people. Even though you want them to understand you, you know, it is — unless you understand people, it is almost impossible. Don't you think so? Only when you understand people, they may understand you. So even though you do not say anything, if you understand people there is some communication.
When you do something, you should burn yourself completely, like a good bonfire, leaving no trace of yourself.
There are, strictly speaking, no enlightened people, there is only enlightened activity.
In the beginner's mind there are many possibilities, in the expert's there are few.
The true purpose of Zen is to see things as they are, to observe things as they are, and to let everything go as it goes. Zen practice is to open up our small mind.
You should rather be grateful for the weeds you have in your mind, because eventually they will enrich your practice.
Zazen practice is the direct expression of our true nature. Strictly speaking, for a human being, there is no other practice than this practice; there is no other way of life than this way of life.
If you take pride in your attainment or become discouraged because of your idealistic effort, your practice will confine you by a thick wall.
The purpose of studying Buddhism is not to study Buddhism but to study ourselves. You are not your body. You are the Big Activity. You are just expressing the smallest particle of the Big Activity. That is all. But when you become attached to a temporal expression of the Big Activity, it is time to talk about Buddhism.
"The basic teaching of Buddhism is the teaching of transiency or change. That everything changes is the basic truth for each existence. No one can deny this truth and all teaching of Buddhism is condensed within it. This is the teaching for all of us. Wherever we go this teaching is true. This teaching is also understood as the teaching of selflessness. Because each existence is in constant change, there is no abiding self.
When we do not expect anything we can be ourselves. That is our way, to live fully in each moment of time.
It is a big mistake to think that the best way to express yourself is to do whatever you want, acting as you please. This is not expressing yourself. If you know what to do exactly, and you do it, then you can express yourself fully.
All descriptions of reality are limited expressions of the world of emptiness. Yet we attach to the descriptions and think they are reality. That is a mistake.
Instead of respecting things, we want to use them for ourselves and if it is difficult to use them, we want to conquer them.
Real Freedom is to not feel limited when wearing this Zen robe, this troublesome formal robe. Similarly, in our busy life we should wear this civilization without being bothered by it, without ignoring it, without being caught by it.
Nothing we see or hear is perfect. But right there in the imperfection is perfect reality.
Without accepting the fact that everything changes, we cannot find perfect composure. But unfortunately, although it is true, it is difficult for us to accept it. Because we cannot accept the truth of transience, we suffer.
Without accepting the fact that everything changes, we cannot find perfect composure. But unfortunately, although it is true, it is difficult for us to accept it. Because we cannot accept the truth of transience, we suffer.
In the beginner’s mind there are many possibilities, but in the expert’s there are few