1. Today, having found it impossible to refuse, I have complied with people’s wishes and stepped up to the lecture seat. If I were to discuss the great concern of Buddhism from the point of view of the Ch’an patriarchs, then I could not even open my mouth, and you would have no place to plant your feet.
    — 

    Zen Master Linji (d. 866)

    [The Zen Teachings of Master Lin-Chi, p. 9]

     
  2. Awakening from delusion is sudden; transforming an ordinary man into a saint is gradual.
    — 

    Zen Master Guifeng Zongmi (780-841)

    [The Collected Works of Chinul, p. 278]

     
  3. by Stuart Lachs

    The Chinese term Hua-t’ou can be translated as “critical phrase.” Literally it means the “head of speech” or the “point beyond which speech exhausts itself.” In Korean, hua-t’ou are known as hwadu and in Japanese as wato.

    A hua-t’ou is a short phrase (sometimes a part of a koan) that can be taken as a subject of meditation and introspection to focus the mind in a particular way, which is conducive to enlightenment.

    The hua-t’ou, though popularized a long time ago, is a good method for people today: it does not require a group or regular meetings with a teacher and besides being practiced in formal seated meditation, it can or really should be practiced throughout the day, even while at work. Hence, it allows for a full time Zen practice while living and working in the world.

    [image source]

     
  4. It should be clear that if words and actions are contradictory, the correctness or incorrectness of one’s practice can be verified. Measure the strength of your faculties; you cannot afford to deceive yourself. Examine your thoughts and guard against error; you must be absolutely thorough in this!
    — 

    Zen Master Guifeng Zongmi (780-841)

    [The Collected Works of Chinul, p. 305]

     
  5. Now, what is Zen? Some think Zen is an aesthetic of simplicity and refinement; they may find articles in an old curiosity shop that are quaint and uncommon and perhaps antique, and call them Zen objects. If someone has little attachment to things worldly and acts oddly but amiably, people may call him or her a Zen person. Zen students often seem peculiar, but this just shows that they are on their way to accomplishment - they are not yet there. We wash our hands with soap, and the odor of the soap remains on our hands for a little while. This is an effect of washing, but it has nothing to do with cleanliness itself. Zen only trains us to live as we ought to live. Zen works without color, odor or taste. One who would make a show of Zen is worse than a religious snob. […]
Many use the word Zen, but few understand what it really is. Zen sees the whole universe as one’s own true self. It expresses the realization that heaven, earth, and humans grow from the same root, and everything in the world is interrelated.
~ Zen Master Nyogen Senzaki (1876-1958)
[Eloquent Silence, p. 300]
[image source]

    Now, what is Zen? Some think Zen is an aesthetic of simplicity and refinement; they may find articles in an old curiosity shop that are quaint and uncommon and perhaps antique, and call them Zen objects. If someone has little attachment to things worldly and acts oddly but amiably, people may call him or her a Zen person. Zen students often seem peculiar, but this just shows that they are on their way to accomplishment - they are not yet there. We wash our hands with soap, and the odor of the soap remains on our hands for a little while. This is an effect of washing, but it has nothing to do with cleanliness itself. Zen only trains us to live as we ought to live. Zen works without color, odor or taste. One who would make a show of Zen is worse than a religious snob. […]

    Many use the word Zen, but few understand what it really is. Zen sees the whole universe as one’s own true self. It expresses the realization that heaven, earth, and humans grow from the same root, and everything in the world is interrelated.

    ~ Zen Master Nyogen Senzaki (1876-1958)

    [Eloquent Silence, p. 300]

    [image source]

     
  6. Ruthless Honesty

    Our mind and body are by nature pure; but we sully them with sinful thoughts and deeds. In order to restore ourselves to our original purity, we need only to clean away the accumulated dirt. But how do we proceed with the cleansing process? Do we put a barrier between us and the occasions of our bad habits? Do we remove ourselves from the places of temptation? No. We cannot claim victory by avoiding the battle. The enemy is not our surroundings, it is in ourselves. We have to confront ourselves and try to understand our human weakness. We have to take an honest look at ourselves, at our relationships and our possessions, and ask what all our self-indulgence has gotten us. Has it brought us happiness? Surely not.

    If we are ruthlessly honest we’ll have to admit that it was our own foolish egotism that soiled us. This admission is painful to make. Well, if we want to melt ice we have to apply heat. The hotter the fire, the quicker the ice melts. So it is with wisdom. The more intense our scrutiny, the quicker we will attain wisdom. When we grow large in wisdom we dwarf our old egotistical self. The contest is then over.

    ~ Zen Master Hānshān Déqīng (1546-1623)

    [Autobiography & Maxims of Chan Master Han Shan, p. 49]

    [image source]

     
  7. What, ultimately, is the difference between hardship and pleasure? A hardship is an obstacle and an obstacle is a challenge and a challenge is a way to use one’s Dharma strength. What is more pleasurable than that?
    — 

    Zen Master Hānshān Déqīng (1546-1623)

    [Autobiography & Maxims of Chan Master Han Shan, p. 52]

     
  8. How to Meditate - A Beginner’s Introduction to Zazen

     
  9. Even if a person is lacking the genuine wisdom of Buddhism, if he or she can feel compassion and act with compassion for others, that person’s own suffering and afflictions will naturally diminish, and his or her wisdom will increase. Wisdom and compassion are intimately intertwined.
    — 

    Zen Master Sheng-yen (1930-2009)

    [Subtle Wisdom, xviii]

     
  10. [Y]ou must not know through having a method; you must not know through not having a method; you must not know through both having a method and not having a method.
    — 

    Zen Master Bodhidharma (n.d.)

    [The Bodhidharma Anthology, p. 24]

    [image source]