The Way of Zen by Alan W. Watts
Page 50
There are times when men's passions are much more trustworthy than their principles. Since opposed principles, or ideologies, are irreconcilable, wars fought over principle will be wars of mutual annihilation. But wars fought for simple greed will be far less destructive, because the aggressor will be careful not to destroy what he is fighting to capture.
Page 91
But who is it that wants to get out?
Page 94
On the contrary, to seek to become Buddha is to deny that one is already Buddha- and this is the sole basis upon which Buddhahood can be realized! In short, to become a Buddha it is only necessary to have the faith that one is a Buddha already.
Page 94
It is therefore an "affirmation" of the everyday world in its natural "suchness," and this is one of the features of the Mahayana most strongly emphasized in Zen.
Page 109
Wisdom knows not, yet it illumines the deepest profundity. Spirit calculates not, yet it responds to the necessities of the given moment. Because it calculates not, spirit shines in lonely glory in what is beyond the world. Because it knows not, Wisdom illumines the Mystery (hsüan) beyond mundane affairs.
Page 109
The sayings of the early Zen masters, such as Hui- neng, Shen- hui, and Huang- po, are full of these very ideas- that truly to know is not to know, that the awakened mind responds immediately, without calculation, and that there is no incompatibility between Buddhahood and the everyday life of the world.
Page 112
Such is life- Seven times down, Eight times up!
Page 146
the fondest illusion of the human mind, which is that in the course of time everything may be made better and better. For it is the general opinion that were this not possible the life of man would lack all meaning and incentive. The only alternative to a life of constant progress is felt to be a mere existence, static and dead, so joyless and inane that one might as well commit suicide.
Page 154
the strange sense of timeless moments which arises when one is no longer trying to resist the flow of events, the peculiar stillness and self- sufficiency of the succeeding instants when the mind is, as it were, going along with them and not trying to arrest them.
Page 167
For a man rings like a cracked bell when he thinks and acts with a split mind- one part standing aside to interfere with the other, to control, to condemn, or to admire. But the mind, or the true nature, of man cannot actually be split.
Page 167
Sitting quietly, doing nothing, Spring comes, and the grass grows by itself.b
Page 172
The identification of the mind with its own image is, therefore, paralyzing because the image is fixed- it is past and finished. But it is a fixed image of oneself in motion! To cling to it is thus to be in constant contradiction and conflict.
Page 173
But reflection is also action, and Yün- men might also have said, "In acting, just act. In thinking, just think. Above all, don't wobble." In other words, if one is going to reflect, just reflect- but do not reflect about reflecting. Yet Zen would agree that reflection about reflection is also action- provided that in doing it we do just that, and do not tend to drift off into the infinite regression of trying always to stand above or outside the level upon which we are acting.
Page 176
Therefore Zen might be a very dangerous medicine in a social context where convention is weak, or, at the other extreme, where there is a spirit of open revolt against convention ready to exploit Zen for destructive purposes.
Page 185
It does not confuse spirituality with thinking about God while one is peeling potatoes. Zen spirituality is just to peel the potatoes.
Page 199
The perfection of Zen is to be perfectly and simply human.