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When mountain-climbing is made too easy, the spiritual effect the mountain exercises vanishes into the air.

D.T. Suzuki

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D.T. Suzuki
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When we start to feel anxious or depressed, instead of asking, What do I need to get to be happy? The question becomes, What am I doing to disturb the inner peace that I already have?
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Fundamentally the marksman aims at himself.
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Though perhaps less universally known than such figures as Einstein or Gandhi (who became symbols of our time) Daisetz Suzuki was no less remarkable a man than these. And though his work may not have had such resounding and public effect, he contributed no little to the spiritual and intellectual revolution of our time.
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The truth of Zen is the truth of life, and life means to live, to move, to act, not merely to reflect.
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The mistake consists in our splitting into two what is really and absolutely one. Is not life one as we live it, which we cut to pieces by recklessly applying the murderous knife of intellectual surgery?
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One has not understood until one has forgotten it.
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Life, according to Zen, ought to be lived as a bird flies through the air, or as a fish swims in the water.
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Implicity, there should be something mysterious in every day.
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Because since the beginningless past we are running after objects, not knowing where our Self is, 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 opens a man's eyes to the greatest mystery as it is daily and hourly performed it enlarges the heart to embrace eternity of time and infinity of space in its every palpitation it makes us live in the world as if walking in the garden of Eden
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Unless we die to ourselves, we can never be alive again.
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To Zen, time and eternity are one.
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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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Unless it grows out of yourself no knowledge is really yours, it is only borrowed plumage.
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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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To live - is that not enough?
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We can see unmistakeably that there is an inner relationship between Zen and the warrior's life.
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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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Facts of experience are valued in Zen more than representations, symbols, and concepts-that is to say, substance is everything in Zen and form nothing.
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