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

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.

In the beginner’s mind there are many possibilities, but in the expert’s there are few

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

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.

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

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.

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’s 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.

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.

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.

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

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.

Those who are attached only to the result of their effort will not have any chance to appreciate it, because the result will never come.

In your big mind, everything has the same value...In your practice you should accept everything as it is, giving to each thing the same respect given to a Buddha. Here there is Buddhahood

When you listen to someone, you should give up all your preconceived ideas and your subjective opinions; you should just listen to him, just observe what his way is. We put very little emphasis on right and wrong or good and bad. We just see things as they are with him, and accept them. This is how we communicate with each other. Usually when you listen to some statement, you hear it as a kind of echo of yourself. You are actually listening to your own opinion. If it agrees with your opinion you may accept it, but if it does not, you will reject it or you may not even really hear it.

True communication depends upon our being straightforward with one another... But the best way to communicate may be just to sit without saying anything.

A mind full of preconceived ideas, subjective intentions, or habits it not open to things as they are.

So without any intentional, fancy way of adjusting yourself, to express yourself freely as you are is the most important thing to make yourself happy, and to make others happy... So we should be concentrated with our full mind and body on what we do; and we should be faithful, subjectively and objectively, to ourselves, and especially to our feelings... it is better to express how you feel without any particular attachment or intention.

When we say something, our subjective intention or situation is always involved. So there is no perfect word; some distortion is always present in a statement.

We emphasize straightforwardness. You should be true to your feelings, and to your mind, expressing yourself without any reservations. This helps the listener to understand more easily.

The important thing in our understanding is to have a smooth, free-thinking way of observation. We have to think and to observe things without stagnation. We should accept things as they are without difficulty. Ou mind should be soft and open enough to understand things as they are. When our thinking is soft, it is called imperturbable thinking. This kind of thinking is always stable. It is called mindfulness.

Treat every moment as your last. It is not preparation for something else.

Whereever you are, you are one with the clouds and one with the sun and the stars you see. You are one with everything. That is more true than I can say, and more true than you can hear.

When you do something, you should do it with your whole body and mind; you should be concentrated on what you do. You should do it completely, like a good bonfire. You should not be a smoky fire. You should burn yourself completely. If you do not burn yourself completely, a trace of yourself will be left in what you do.

Even in zazen you will lose yourself. When you become sleepy, or when your mind starts to wander about, you lose yourself. When your legs become painful—“Why are my legs so painful?”—you lose yourself. ”-“You just sit in the midst of the problem; when you are a part of the problem, or when the problem is a part of you, there is no problem, because you are the problem itself. The problem is you yourself. If this is so, there is no problem.”-“When you start to wander about in some delusion which is something apart from you yourself, then your surroundings are not real anymore, and your mind is not real anymore. If you yourself are deluded, then your surroundings are also a misty, foggy delusion. Once you are in the midst of delusion, there is no end to delusion. You will be involved in deluded ideas one after another. Most people live in delusion, involved in their problem, trying to solve their problem. But just to live is actually to live in problems. And to solve the problem is to be a part of it, to be one with it.

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.

The best way to control people is to encourage them to be mischievous...To give your sheep or cow a large, spacious meadow is the way to control him. So it is with people: first let them do what they want, and watch them... To ignore them is not good; that is the worst policy. The second worst is trying to control them. The best one is to watch them, just to watch them, without trying to control them.

The best way to contorl people is to encourage them to be mischievous...To give your sheep or cow a large, spacious meadow is the way to control him. So it is with people: first let them do what they want, and watch them... To ignore them is not good; that is the worst policy. The second worst is trying to control them. The best one is to watch them, just to watch them, without trying to control them.

Zen is not some fancy, special art of living. Our teaching is just to live, always in reality, in its exact sense. To make our effort, moment after moment, is our way. In an exact sense, the only thing we actually can study in our life is that on which we are working in each moment. We cannot even study Buddha’s words.”-“So we should be concentrated with our full mind and body on what we do; and we should be faithful, subjectively and objectively, to ourselves, and especially to our feelings. Even when you do not feel so well, it is better to express how you feel without any particular attachment or intention. So you may say, “Oh, I am sorry, I do not feel well.

In our practice we have no particular purpose or goal, nor any special object of worship.

Zen is nothing to get excited about.

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.

Even though you read much Zen literature, you must read each sentence with a fresh mind. You should not say, “I know what Zen is,” or “I have attained enlightenment.” This is also the real secret of the arts: always be a beginner.”-“When 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. ”-“Knowing that your life is short, to enjoy it day after day, moment after moment, is the life of “form is form and emptiness is emptiness.”-“You 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.”-“The most important thing is to forget all gaining ideas, all dualistic ideas. In other words, just practice zazen in a certain posture.

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.