“If the average American were to jump right into week long retreat in a Zen monastery, it would certainly feel like an excruciatingly painful practice of extreme asceticism—but so would trying to run a full marathon on the first day one decides to take up jogging. It may be the case that many Zen monasteries tilt too far in the direction of asceticism, even more than is necessary as a corrective to our more hedonistic lifestyle. But it is no doubt true that many of our lifestyles tilt too far in the direction of indulging various desires, an indulgence that multiplies and distorts our natural desires into unnatural cravings.”
Source: Zen Pathways: An Introduction to the Philosophy and Practice of Zen Buddhism
“In his earlier writings Dōgen is adamant that Zen practice and realization is available to anyone, regardless of whether they are monastics or laypeople, male or female, old or young, clever or stupid. He was extremely progressive in his attitude toward women, which in Japan is woefully behind the egalitarian ideals of the West, even today. Yet in his later writings Dōgen seems to have changed his mind and started to believe that only temple-bound monks — male and female, so at least he didn't change his mind about that part — could possibly attain the Buddhist truth.”
Source: Don't Be a Jerk: And Other Practical Advice from Dogen, Japan's Greatest Zen Master
“Life is a divine play, it's non-purposive. Just enjoy the stage and its characters.”
Source: 5 secrets revealed of zen peace: Your journey towards the Inner Peace
“Student: Master, that huge mountain standing in front of me always seems stronger than me no matter what I do! Master: The Mountain in front of you is physically strong, you are mentally strong, and therefore it is you, not the mountain, that is huge!”
“Student: Master, I can understand that clean water is holy, but I can't understand that dirty water is holy! Master: Blind faith is not for those who want to understand, but it is for those who do not want to understand or who cannot understand!”
“In the current environment of controversy and contest, it is fair to say that nearly everyone agrees that Zen is generally rather sorely misunderstood and is in desperate need of clarification.”
“On matters of transgression in the social sphere,
Zen's deficiencies cannot be blamed on an indifferent or unresponsive attitude, for in some cases it has been actively pursuing a reprehensible agenda. Perhaps part of the problem is Zen's apparent lack of a sense of good versus evil on a metaphysical level in stressing that all phenomena are interconnected and interpenetrating.”
Source: Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?
“What happens when it comes to light that in Zen there has always been a large and fundamental role for verbal communication and that, indeed, Zen masters have produced a tremendous volume of writings that originally were based on oral teachings (while the claim for the priority of orality has itself been questioned)? Does this point to a basic contradiction or hypocrisy in Zen, or would the prevalence of literary production mean that our understanding of what constitutes Zen transmission in relation to oral and written discourse must be reconfigured?”
Source: Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?
“Zen is perhaps best known not so much for the negation of speech, which would represent an extreme view, but for inventing a creative new style of expression that uses language in unusual and ingenious fashions to surpass a reliance on everyday words and letters.”
Source: Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?
“It is now clear that the kōan about Mahakasyapa's receiving the flower after Sakyamuni's wordless sermon, as well as slogans like "special transmission outside the teaching" and "no reliance on words and letters"—originally separate items that came to be linked in a famous Zen motto attributed to Bodhidharma—were created in the Sung dynasty. First making their appearance in eleventh-century transmissions of the lamp texts, including the Chingte chuan-teng lu (1004) and the T'ien-sheng kuang-teng lu (1036), these rhetorical devices were designed to support the autonomous identity of Zen in an era of competition with neo-Confucianism and are not to be regarded as accurate expressions of the period they are said to represent. A close examination of sources reveals that Tang masters with a reputation for irreverence and blasphemy were often quite conservative in their approach to doctrine by citing (rather than rejecting) Mahayana sutras in support of teachings that were not so distinct from, and were actually very much in accord with, contemporary Buddhist schools.”
Source: Zen Skin, Zen Marrow: Will the Real Zen Buddhism Please Stand Up?