Sublime

Bankei (1622–1693) was a contemporary of Hakuin and for some time roshi at the Myoshinji monastery in Kyoto. Translations of his informal talks on Zen, directed especially to lay people, may be found in D. T. Suzuki’s Living by Zen (Pasadena, Calif.: P. D. and Ione Perkins, 1949), and in Lucien Stryk, ed., World of the Buddha (New York: Doubleday &

was in this spirit that we invited such visitors to the Academy as D. T. Suzuki, Swami Ramdas (a bubbling bhaktiyogi), G. P. Malalasekera, the Bikkhu Pannananda from Thailand, the Zen master Asahina Sogen from Kamakura, the Thera (Elder) Dharmawara from Cambodia, and Ruth Sasaki, who entranced the whole student body with her formal and definitive l

Zen Doctrine of No Mind,

So at the beginning is eclecticism, at the end is universality, and in the middle is the lineage.

how completely Suzuki Roshi worked at things, how much care he took with the details. He took care of details I didn’t even notice. He put vastly more energy into things than I ever would have. He did not cut corners. He did not decide he didn’t have time.

Buddha-nature

(The koan in question, mentioned in the account, is the single word Mu, considered an early “breakthrough koan.”

They learned how practicing the way of awareness in daily life could nourish the mind and heart. Kaludayi spent much time at the Buddha’s side and observed him carefully. He was deeply moved by the Buddha’s wondrous ease. It

Standing in the background is the great fourteenth-century Nyingma scholar and yogin Longchenpa, who, for the first time, brought together the various doctrines and practices of the Ancient School into one grand and comprehensive synthesis.