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Zen Quotes

Browse 1609 quotes about Zen.

Zen Quotes

“There are no mistakes in Zentangle, so there is no need for an eraser. If you do not like the look of a stroke you have made, it then becomes only an opportunity to create a new tangle, or transform it using an old trusty pattern. A Zentangle tile is meant to be a surprise that unfolds before the creator's eyes, one stroke at a time.”

“Có một thi sĩ làm thơ hô hào những nhà sáng tác, những ca sĩ từ bỏ lối sáng tác và ca hát đau thương đứt ruột. Ông ta viết những câu này, tôi còn nhớ: Đừng kể nữa những mảnh tình tan tác, Hãy đứng lên, nhạc sĩ, với tôi đi! Tôi ghét anh ưa giọng hát sầu bi, Và tung mãi những tâm hồn thường trụy lạc. Hãy đứng dậy! Vứt chiếc cầm áo não! Tôi cần nghe những khúc nhạc rất hùng, Thét ngựa lòng phi mãi chẳng chồn chân, Sáng như gươm tuốt, mạnh như luồng bão. Ôi nhạc sĩ! Thật anh người thậm tệ! Quan hoài chi những khúc hát mê ly, Những câu ca không đẹp lại không thi Của kỹ nữ vọc cuộc đời ê trệ? Hãy cung kính nhượng những người tuổi tác, Những bản đàn nhịp hát thiếu tinh thần. Hãy ra xem sõng vỗ với mây vần, Và sáng chể cho tôi vài điệu khác. Nếu chúng ta cứ hát những bài khóc gió than mây và cứ nghe những bài độc huyền thì có thể ‘vận cái rủi’ vào số mạng của mình, tưới tẩm những hạt giống đau buồn, điều đó không tốt.”

“Why are you here? Where am I? You have come to this place… to lie in the ground? The derision in the question was clear. I have come to this place to find peace. And what is peace? Laughter in the recesses of his mind. This is peace. Perhaps it is. I don’t know. A pause. Talking to yourself, eh? There is no one else around. That is the beginning of wisdom. And what of it? Who are you? I am Peter. What are you? I… I am that which says I. Clever. Sometimes. He sparked a cigarette, nicotine bringing a touch of stability to his otherwise entirely too excited cognitions. What is I? I am. That is all? I don’t know. Where is I? Where am I? I am between this and that. This is again wisdom. He laughed aloud now, pulling deeply on his smoke, exhaling through clenched teeth. I am space. Of a sort. I am a character in a story. Sometimes. Nothing more? A page of your life turns. Do you see it? Sometimes. The blank of the page, the openness of its margins, do you see? Yes. This is the void of your unfolding imagination. Indeed. Would you fill it with your own story? I am void. I am between. I am neither this nor that. I am an idea of a between. What story would you have? Whatever I can. I am nothing. That is enough? No. What would you be? A man. This is also wisdom.”

“I am Not, but the Universe is my Self.”

“What you know can never be the beyond. Whatever you experience is not the beyond. If there is any beyond, this movement of 'you' is absent. The absence of this movement probably is the beyond, but the beyond can never be experienced by you; it is when the 'you' is not there. Why are you trying to experience a thing that cannot be experienced?”

“The sacred stillness of your brilliant heart has as the myriad wonders masqueraded. But if you knew this secret from the start, then you'd have quit this Game before you played it.”

“The essence of your mind is not born, so it will never die. It is not an existence, which is perishable. It is not an emptiness, which is a mere void. It has neither colour nor form. It enjoys no pleasures and suffers no pains. I know you are very ill. Like a good Zen student, you are facing that sickness squarely. You may not know exactly who is suffering, but question yourself: What is the essence of this mind? Think only of this. You will need no more. Covet nothing. Your end which is endless is as a snowflake dissolving in pure air.”

“And what impels him to repeat this process at every single lesson, and, with the same remorseless insistence, to make his pupils copy it without the least alteration? He sticks to this traditional custom because he knows from experience that the preparations for working put him simultaneously in the right frame of mind for creating. The meditative repose in which he performs them gives him that vital loosening and equability of all his powers, that collectedness and presence of mind, without which no right work can be done.”

“Cooking gives you the opportunity to meet the things you eat. You can touch each carrot or olive and get to know its smell and texture.You can feel its weight and notice its color and form. If it is going to become part of you, it seems worthy, at least, of acknowledgment, respect, and thanks. It takes much time and care in order for things to grow, and many labors are needed to bring these ingredients to the kitchen. There is a lot to be grateful for that takes place between the wheat field and the dumpling.”

“He said he’d heard the sound of one hand clapping. He said, once his mind took in the wondrous no-sound of holy oneness, the empty echo of eternal bliss, he was never the same. He could hear it still, he said, resounding in the ether and tickling the back of his brain. Something not normal was going on with his brain. No argument there.”

“Ao relacionar-se com o mundo objetivo, por intermédio de suas faculdades, o mundo exterior torna-se real para o homem, e de fato é só o “amor” que faz o homem verdadeiramente crer na realidade do mundo objetivo a ele extrínseco. Sujeito e objeto não podem ser separados . “O olho transformou-se em olho humano quando seu objeto se converteu em um objeto humano, social, criado pelo homem e a este destinado... Eles [os sentidos] se relacionam com a coisa devido a esta, mas a coisa em si mesma é uma relação humana objetiva para si própria e para o homem, e vice-versa. A necessidade e o gozo perderam, assim, seu caráter egoísta, e a natureza perdeu sua mera utilidade pelo fato de sua utilização ter-se transformado em utilização humana. (Com efeito, só posso relacionar-me de maneira humana com uma coisa quando esta se relaciona de maneira humana com o homem)” Esta última afirmação é quase exatamente a mesma feita no pensamento do budismo Zen, assim como por Goethe. De fato o pensamento de Goethe, Hegel e Marx se acha intimamente ligado ao do Zen. O que há de comum neles é a ideia do homem superar a cisão entre sujeito e objeto; o objeto é um objeto, mas no entanto cessa de ser objeto , e nesta nova abordagem o homeme se funde com o objeto, conquanto ele e o objeto continuem a ser dois. O homem ao relacionar-se humanamente com o mundo objetivo, supera a alienação de si mesmo.”

“We have to make a consideration: emotional states are deeply influenced by external events, and here lies the problem. Since the external events are unstable, namely, that they are in perpetual change - a situation that Buddhist tradition defines as “impermanence” - they are very difficult to be managed, and this bring people to panic. This difficulty to experience a reality in which nothing is permanent, that all is in constant motion- change, belongs to the human incapacity to accept the discontinuity of an occurrence of events that are always unpredictable and new. Impermanence is a principle that is a natural thing, but, in relation to the social and interhuman fields, this becomes a problem: especially in the last ten years, we can witness scenarios where instability, turbulence and uncertainty, frantically increase and continue to increase. Instability and change are perceivable everywhere - from the personal interaction between people to economic instability: in poor words, we don’t know what the future will bring to us and we feel a continuous pressure. People feel a need for safety and stability, but this is an impossible thing in the conditions in which society finds itself, and here lies one of the main reasons why tensions, anxiety, and panic have became common situations.”

“Amazing how the most obvious things escape your notice. Maybe the truth is exactly the things you don't notice. Maybe the aim to see and tell the truth is inherently futile, a contradiction in terms, and it's exactly those things about oneself and the world that are invisible because they are woven into one's fabric that are the truth. Just like a person can't see his own eyes. You search and search and search, and the truth, by definition, is exactly that which you don't find. You don't see the truth, you are the truth. "Habits of attention are reflexes of the complete character of an individual." And how could you notice your own habits of attention? By writing. Well, at their most profound level? It doesn't make any difference. That is the point. It's like Zen. The truth is not straining for the truth, the truth is in effortlessness. The truth is in being, not trying. Aw hell, that doesn't leave much too chew on.”

“I don’t know where I’m going on this path. I don’t know what I’m doing with my life. You had to be lost, before you could be found. These are the truths. You had to be confused, before you could find clarity; you had to suffer, before you could find peace. These were the only ways, life could happen. Of course you were confused before you found clarity. If you weren't confused, then you would already be clear. Of course you were lost before you were found. If you were already found, then you wouldn't be lost. Of course there would be suffering before peace. If there was already peace, then there wouldn't be suffering. One necessarily came before the other.”

“There were so many beliefs which we had about the world, which then influenced everything, everything, about how we saw the world and interacted in the world and were with others. Everything. It was profound to me, amazing, the ramifications, the implications, the far-reaching impact that one’s beliefs could have on the world. It was actually mind-blowing for me. Figuratively speaking. Like, it was just, holy shit. Look at that. And nobody, hardly anybody sees it. They’re just ideas. Ideas. And yet, I’d believed them for so long, and still, was still shirking free of them. How was it that we believed in them, so readily, so easily?”