Shunryu Suzuki

Christopher McCandless:"I will miss you too, but you are wrong if you think that the joy of life comes principally from the joy of human relationships. God's place is all around us, it is in everything and in anything we can experience. People just need to change the way they look at things.

Zen is not some kind of excitement, but concentration on our usual everyday routine.

To have some deep feeling about Buddhism is not the point; we just do what we should do, like eating supper and going to bed. This is Buddhism.

In zazen, leave your front door and your back door open. Let thoughts come and go. Just don't serve them tea.

One time Marian showed me some sand. When she gave it to me, she said, "These are very interesting stones." It just looked like sand, but she asked me to took through a magnifying glass. Then those small stones were as interesting as the stones I have in my office. The stones in my office are bigger, but under the glass the sand was quite similar.If you say, "This is a rock from the moon", you will be very much interested in it. Actually I don't think there is a great difference between rocks we have on the earth and those on the moon. Even if you go to Mars, I think you will find the same rocks.I am quite sure about it.So if you want to find something interesting, instead of hopping around the universe like this, enjoy your life in every moment, observe what you have now, and truly live in your surroundings.

While you are continuing this practice, week after week, year after year, your experience will become deeper and deeper, and your experience will cover everything you do in your everyday life. The most important thing is to forget all gaining ideas, all dualistic ideas. In other words, just practice zazen in a certain posture. Do not think about anything. Just remain on your cushion without expecting anything. Then eventually you will resume your own true nature. That is to say, your own true nature resumes itself.

It is said that there are four kinds of horses: excellent ones, good ones, poor ones, and bad ones. The best horse will run slow and fast, right and left, at the driver__ will, before it sees the shadow of the whip; the second best will run as well as the first one does, just before the whip reaches its skin; the third one will run when it feels pain on its body; the fourth will run after the pain penetrates to the marrow of its bones. You can imagine how difficult it is for the fourth one to learn how to run!When we hear this story, almost all of us want to be the best horse. If it is impossible to be the best one, we want to be the second best. That is, I think, the usual understanding of this story, and of Zen. You may think that when you sit in zazen you will find out whether you are one of the best horses or one of the worst ones. Here, however, there is a misunderstanding of Zen. If you think the aim of Zen practice is to train you to become one of the best horses, you will have a big problem. This is not the right understanding. If you practice Zen in the right way it does not matter whether you are the best horse or the worst one. When you consider the mercy of Buddha, how do you think Buddha will feel about the four kinds of horses? He will have more sympathy for the worst one than for the best one.When you are determined to practice zazen with the great mind of Buddha, you will find the worst horse is the most valuable one. In your very imperfections you will find the basis for your firm, way-seeking mind. Those who can sit perfectly physically usually take more time to obtain the true way of Zen, the actual feeling of Zen, the marrow of Zen. But those who find great difficulties in practicing Zen will find more meaning in it. So I think that sometimes the best horse may be the worst horse, and the worst horse can be the best one.If you study calligraphy you will find that those who are not so clever usually become the best calligraphers. Those who are very clever with their hands often encounter great difficulty after they have reached a certain stage. This is also true in art and in Zen. It is true in life. So when we talk about Zen we cannot say, 'He is good,' or 'He is bad,' in the ordinary sense of the words. The posture taken in zazen is not the same for each of us. For some it may be impossible to take the cross-legged posture. But even though you cannot take the right posture, when you arouse your real, way-seeking mind, you can practice Zen in its true sense. Actually it is easier for those who have difficulties in sitting to arouse the true way-seeking mind that for those who can sit easily.

To die is more important than trying to be alive. When we try to be alive, we have trouble. Rather than trying to be alive or active, if we can be calm and die or fade away into emptiness, then naturally we will be all right.

In your very imperfections you will find the basis for your firm, way-seeking mind.

In the beginner__ mind there are many possibilities, but in the expert__ there are few

I discovered that it is necessary, absolutely necessary, to believe in nothing. That is, we have to believe in something which has no form and no color--something which exists before all forms and colors appear... No matter what god or doctrine you believe in, if you become attached to it, your belief will be based more or less on a self-centered idea.

A student, filled with emotion and crying, implored, "Why is there so much suffering?"Suzuki Roshi replied, "No reason.

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. Unfortunately, although it is true, it is difficult for us to accept it. Because we cannot accept the truth of transience, we suffer.

To live in the realm of Buddha nature means to die as a small being, moment after moment.

In your practice you should accept everything as it is, giving to each thing the same respect given to a Buddha.

Even though you read much Zen literature, you must read each sentence with a fresh mind. You should not say, __ know what Zen is,_ or __ have attained enlightenment._ This is also the real secret of the arts: always be a beginner._-__hen you are sitting in the middle of your own problem, which is more real to you: your problem or you yourself? The awareness that you are here, right now, is the ultimate fact. _-__nowing that your life is short, to enjoy it day after day, moment after moment, is the life of __orm is form and emptiness is emptiness._-__ou may feel as if you are doing something special, but actually it is only the expression of your true nature; it is the activity which appeases your inmost desire. But as long as you think you are practicing zazen for the sake of something, that is not true practice._-__he most important thing is to forget all gaining ideas, all dualistic ideas. In other words, just practice zazen in a certain posture.

Before we were born we had no feeling; we were one with the universe. This is called "mind-only," or "essence of mind," or "big mind," After we are separated by birth from this oneness, as the water falling from the waterfall is separated by the wind and rocks, then we have feeling. You have difficulty because you have feeling. You attach to the feeling you have without knowing just how this kind of feeling is created. When you do not realize that you are one with the river, or one with the universe, you have fear. Whether it is separated into drops or not, water is water. Our life and death are the same thing. When we realize this fact we have no fear of death anymore, and we have no actual difficulty in our life.