Zen is not some fancy, special art of living. Our teaching is just to live, always in reality, in its exact sense. To make our effort, moment after moment, is our way.
The teaching which is written on paper is not the true teaching. Written teaching is a kind of food for your brain. Of course it is necessary to take some food for your brain, but it is more important to be yourself by practicing the right way of life.
In the beginner's mind there are many possibilities, in the expert's mind there are few.
The purpose of studying Buddhism is not to study Buddhism, but to study ourselves. That is why we have teaching. But the teaching is not ourselves. It is some explanation of ourselves. To study the teaching is to know yourselves. That is why we do not ever attach to the teaching, or to the teacher. The moment you meet a teacher you should leave the teacher, and you should be independent. You want a teacher so that you can be independent. So you study yourselves. You have the teacher for yourselves, not for the teacher.
When something dies is the greatest teaching.
There should not be any particular teaching. Teaching is in each moment.
Religion is not any particular teaching. Religion is everywhere.
No teaching could be more direct than just to sit down.
When you sit in the full lotus position, your left foot is on your right thigh and your right foot is on your left thigh. When we cross our legs like this, even though we have a right leg and a left leg, they become one. The position expresses the oneness of duality: not two and not one. This is the most important teaching: not two, and not one. Our body and mind are not two and not one. If you think your body and mind are two, that is wrong; if you think that they are one, that is also wrong. Our body and mind are both two and one.
Without ignoring the objective side of the truth, it has to be subjective as well, Buddha's whole teaching just for you, something you can taste. Not something to believe in but to discover, to experience.
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