"If one achieves a genuine breakthrough, then [one realizes that ] a Confucian is no different from a Buddhist, and a Buddhist is no different from a Confucian; a monk is no different from a layman, and a layman is no different from a monk; an ordinary man is no different from a sage, and a sage is no different from an ordinary man. [In fact] I am you and you are I; Heaven is earth and earth is Heaven; waves are the same as water, and water is no different from waves. Kumis and rich butter are but one taste; bracelets and hairpins are all melted from gold [...] When you reach this state, you are in control of everything." (Ta-hui Tsung-kao ,"Dahui Pujue Chanshi yulu" ("Recorded Sayings of Chan Master Dahui Pujue"), 1172)
"The [teaching of the] Zen school is independent of what is articulated in names and words, independent of mental deliberations and distinctions, incapable of comprehension, and ultimately unobtainable. The so-called 'Law of the Buddha' is not a law that can be articulated and is only [provisionally] named the Law of the Buddha. What is currently referred to as Zen marks this as a conspicuous feature of its teaching. Since the above three methods are all [articulated in terms of] provisional names, anyone who claims that Buddhist Zen teaching depends on words and letters and is articulated verbally is actually slandering the Buddha and slandering the Law. Because of this, the patriarch-master [Bodhidharma] referred to the Zen approach [in terms of] 'do not rely on words and letters, directly point to the human mind, and see one’s nature and become a Buddha'. Anyone who [tries to understand Buddhism] by grasping names and words is ignorant of the Law, and anyone who [tries to understand Buddhism] by grasping at the appearances [of names and forms] is even more deluded. [The state that] is inherently immovable, where there is nothing to be obtained, is what is referredto as seeing the Law of the Buddha [in the true Zen approach]." (Myōan Eisai, "Kōzen gokokuron" ["The Promotion of Zen for the Protection of the Country"], cca 12th century)
"Thus the Truth it [Zen] teaches, both in substance and appearance, perfects the relationships of master and disciple. In its rules of action and discipline, there is no confusion of right and wrong. [...] Studying it, one discovers the key to all forms of Buddhism; practicing it, one's life is brought to fulfillment in the attainment of enlightenment. Outwardly it favors discipline over doctrine, inwardly it brings the Highest Inner Wisdom. This is what the Zen sect stands for." (Myōan Eisai, "Kōzen gokokuron" ["The Promotion of Zen for the Protection of the Country"], cca 12th century)
"The practice of Buddhism depends on whether your teacher is right or wrong. The potentiality of the pupil is like good material, and the teacher is like the master of art. Even if the material is good, good work will not be produced without a good artisan. On the other hand, even a crooked piece of wood will immediately reveal the skill of workmanship in the hands of a good worker. This will testify to the fact that true or false satori (enlightenment) depends on the adequacy of the teacher." (Dogen Zenji, "Gakudo Yojinshu" ["Points to Watch in Practicing the Way"], cca. 13th century
"The Way of the warrior does not include other ways, such as Confucianism, Buddhism, certain traditions, artistic accomplishments, and dancing. But even though these are not part of the Way, if you know the Way broadly, you will see it in everything." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)
"Remember such a stable and firm attitude is itself meditation practice. There is no other method of concentration to seek. Buddhism itself is about applying full attention steadily, without being disturbed by external things. Developing a confident attitude that is never pained or vexed or worried or saddened or altered or frightened is called attaining Buddhahood." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)
"Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. Zen, therefore, is more than meditation and Dhyana in its ordinary sense. The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence." (Daisetsu T Suzuki,"An Introduction to Zen Buddhism", 1934)
"Buddhists have conceived an object as an event and not as a thing or substance [...] The Buddhist conception of ‘things’ as samskara (or sankhara), that is, as ‘deeds’, or ‘events’, makes it clear that Buddhists understand our experience in terms of time and movement." (Daisetzu T Suzuki , "The Essence of Buddhism", 1947)
"The fundamental idea of Buddhism is to pass beyond the world of opposites, a world built up by intellectual distinctions and emotional defilements, and to realize the spiritual world of non-distinction, which involves achieving an absolute point of view."(Daisetzu T Suzuki, "The Essence of Buddhism", 1947)
"The seeing plays the most important role in Buddhist epistemology, for seeing is at the basis of knowing. Knowing is impossible without seeing; all knowledge has its origin in seeing. Knowing and seeing are thus found generally united in Buddha’s teaching. Buddhist philosophy therefore ultimately points to seeing reality as it is. Seeing is experiencing enlightenment." (Daisetzu T Suzuki, "Mysticism: Christian and Buddhist", 1957)
"To define Buddhism without a lot of words and phrases, we can simply say, 'Don't cling or hold on to anything. Harmonize with actuality, with things as they are.'" (Ajahn Chah, [talk] 1978)
"To observe and watch one's own mind is something really interesting. The untrained mind will run and follow its old habit patterns. Because it has not been trained and taught, it will get lost in all kinds of stories and issues. Therefore we have to train our mind. The meditation practice in Buddhism is all about training one's own mind." (Ajahn Chah,"A Taste of Freedom", 1980)
"To study Buddhism and then use it as a weapon in order to criticize others' theories or ideologies is wrong. The very purpose of religion is to control yourself, not to criticize others. Rather, we must criticize ourselves. How much am I doing about my anger? About my attachment, about my hatred, about my pride, my jealousy? These are the things which we must check in daily life with the knowledge of the Buddhist teachings." (Tenzin Gyatso, [14th Dalai Lama], "The Dalai Lama: A Policy of Kindness", 1990)
"Tibetan Buddhism considers sleep to be a form of nourishment, like food, that restores and refreshes the body. Another type of nourishment is samadhi, or meditative concentration. If one becomes advanced enough in the practice of meditative concentration, then this itself sustains or nourishes the body." (Dalai Lama, "Tibetan Dream Yoga: A Complete System for Becoming Conscious in Your Dreams", 1994)
"According to Buddhism, individuals are masters of their own destiny. And all living beings are believed to possess the nature of the Primordial Buddha Samantabhadra, the potential or seed of enlightenment, within them. So our future is in our own hands. What greater free will do we need?" (Tenzin Gyatso [14th Dalai Lama], "Dzogchen : The Heart Essence of the Great Perfection" 2001)
"According to Buddhist psychology most of our troubles stem from attachment to things that we mistakenly see as permanent." (Tenzin Gyatso [14th Dalai Lama], "How to See Yourself As You Really Are", 2006)
"Zen Buddhism emphasizes the concept of Mu, which symbolizes enlightenment. Mu is absolute nothingness that transcends the conflict between existence and non-existence. This notion defies comparisons with other concepts. Mu is existence itself. In Zen Buddhism, becoming mu means to grasp the ultimate nature of reality, which allows you to achieve enlightenment. Mu does not signify a blank state of mind; rather, mu represents detachment from the five organs of the body after understanding their functions. The concept of ku, on the other hand, may evoke the image of a void." (Kazumi Tabata, "Mind Power: Secret Strategies for the Martial Arts", 2010)
"Looking deeply into the wrong perceptions, ideas, and notions that are at the base of our suffering is the most important practice in Buddhist meditation." (Thich Nhat Hanh, "Awakening of the Heart: Essential Buddhist Sutras and Commentaries", 2011)
"In Buddhism, we call the notion of a fixed identity 'ego clinging'. It's how we try to put solid ground under our feet in an ever shifting world. Meditation practice starts to erode that fixed identity." (Pema Chödrön, "Living Beautifully with Uncertainty and Change", 2012)
"Buddhism is often understood as a path to eliminate or lessen the suffering in our lives. We often think that suffering arises from forces beyond our control, with old age, sickness, and death being the examples originally pointed to by the Buddha in his discourse on suffering. But the truth is, we create a lot of unnecessary suffering in our lives long before old age, sickness, or death take their toll, simply by the way we communicate with ourselves."(Cynthia Kane, "How to Communicate Like a Buddhist", 2018)
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