The Way of Zen

The Fourth Noble Truth describes the Eightfold Path of the Buddha’s Dharma, that is, the method or doctrine whereby self-frustration is brought to an end. Each section of the path has a name preceded by the word samyak (Pali, samma), which has the meaning of “perfect” or “complete.” The first two sections have to do with thought; the following four

The origins of Zen are as much Taoist as Buddhist, and, because its flavor is so peculiarly Chinese, it may be best to begin by inquiring into its Chinese ancestry–illustrating, at the same time, what is meant by a way of liberation by the example of Taoism.

the Zen experience is more of a conclusion than a premise. It is never to be used as the first step in a line of ethical or metaphysical reasoning, since conclusions draw to it rather than from it. Like

Furthermore, as muddy water is best cleared by leaving it alone, it could be argued that those who sit quietly and do nothing are making one of the best possible contributions to a world in turmoil. There is, indeed, nothing unnatural in long periods of quiet sitting. Cats do it; even dogs and other more nervous animals do it. So-called primitive p

I am not in favor of “importing” Zen from the Far East, for it has become deeply involved with cultural institutions which are quite foreign to us. But there is no doubt that there are things which we can learn, or unlearn, from it and apply in our own way. It has the special merit of a mode of expressing itself which is as intelligible–or perhaps

For Western philosophers are constantly bedeviled by the discovery that they cannot think outside certain well-worn ruts-that, however hard they may try, their “new” philosophies turn out to be restatements of ancient positions, monist or pluralist, realist or nominalist, vitalist or mechanist. This is because these are the only alternatives which

Popularity almost invariably leads to a deterioration of quality, and as Zen became less of an informal spiritual movement and more of a settled institution, it underwent a curious change of character. It became necessary to “standardize” its methods and to find means for the masters to handle students in large numbers. There were also the special

Confucian and Taoist alike would be especially agreeable to the idea of an awakening which did not involve the extermination of human passions, as klesa may also be translated. We have already noted the peculiar trust in human nature which both these philosophies professed. However, not exterminating the passions does not mean letting them flourish

This nonduality of the mind, in which it is no longer divided against itself, is samadhi, and because of the disappearance of that fruitless threshing around of the mind to grasp itself, samadhi is a state of profound peace. This is not the stillness of total inactivity, for, once the mind returns to its natural state, samadhi persists at all times