Zen might be a very dangerous medicine in a social context where convention is weak, or, at the other extreme, where there is a spirit of open revolt against convention ready to exploit Zen for destructive purposes.

Under such circumstances the problem of discipline became paramount. The Zen masters were forced to concern themselves not only with the way of liberation from convention, but also with the instilling of convention, of ordinary manners and morals, in raw youths. The mature Western student who discovers an interest in Zen as a philosophy or as a way

When we are no longer identified with the idea of ourselves, the entire relationship between subject and object, knower and known, undergoes a sudden and revolutionary change. It becomes a real relationship, a mutuality in which the subject creates the object just as much as the object creates the subject. The knower no longer feels himself to be

The reason why Taoism and Zen present, at first sight, such a puzzle to the Western mind is that we have taken a restricted view of human knowledge. For us, almost all knowledge is what a Taoist would call conventional knowledge, because we do not feel that we really know anything unless we can represent it to ourselves in words, or in some other

If the characteristic note of Zen is immediate or instantaneous awakening (tun wub) without passing through preparatory stages, there are certainly evidences of this principle in India. The Lankavatara Sutra states that there are both gradual and sudden (yugapat) ways of awakening, the former by purification of the tainted outflows or projections

In terms of immediate perception, when we look for things there is nothing but mind, and when we look for mind there is nothing but things.

Direct pointing (chih-chih a) is the open demonstration of Zen by nonsymbolic actions or words, which usually appear to the uninitiated as having to do with the most ordinary secular affairs, or to be completely crazy.

This attitude of “acting as a Buddha” is particularly stressed in the Soto School, where both za-zen and the round of daily activities are not at all seen as means to an end but as the actual realization of Buddhahood.

This is not merely a masterful mimicry of the accidental, an assumed spontaneity in which the careful planning does not show. It lies at a much deeper and more genuine level, for what the culture of Taoism and Zen proposes is that one might become the kind of person who, without intending it, is a source of marvelous accidents.