By David Chadwick
Shunryu Suzuki is understood to numerous readers because the writer of the trendy non secular vintage Zen brain, Beginner's Mind. This such a lot influential instructor comes vividly to existence in Crooked Cucumber, the 1st complete biography of any Zen grasp to be released within the West. To make up his intimate and engrossing narrative, David Chadwick attracts on Suzuki's personal phrases and the thoughts of his scholars, associates, and kin. Interspersed with formerly unpublished passages from Suzuki's talks, Crooked Cucumber inspires a down-to-earth lifetime of the spirit. in addition to Suzuki we will be able to have the option to "practice with mountains, bushes, and stones and to discover ourselves during this significant world."
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Extra info for Crooked Cucumber: The Life and Teaching of Shunryu Suzuki
Ifyou understand that these eighteen realms have no objective existence, you will bind the six harmoniously blended 'elements* into a single spiritual brilliance-a single spiritual brilliance which is the One Mind. All students of the Way know this, but cannot avoid forming concepts of a single spiritual brilliance and 'the six harmoniously ' ' blended elements*. * . - . 1 As usual Huang Po is using familiar Sanskrit terms in a way peculiar to himselT. Uiually, the Dharmakaya means the hiithfrst aspect of a , Ruddha.
This pure Mind, the source of everything, shines forever and on all with the brilliance of its own perfection. But the people of the world do not awake to it, regarding only that which sees, hears, feck and knows as mind. Blinded by their f own sight, hearing, feeling and knowing, they do not perceive the spiritual brilliance of the source-substance. If they would only eliminate all conceptual thought in a lash, that source-substance would manifest itself like the sun ascending through the void and illuminating the whole universe without hindrance or bounds.
What bearing has this on the affair that brought you to me? Q: If wc do not see by means of reflections, when shall we see at all? A: So long as you are concerned with 'by means of, you will always be depending on something false. When will you ever succeed in understanding? Instead of observing those who tell you to open wide both your hands like one who has nothing to lose, you waste your strength bragging about all sorts of things. Q: , To those who understand, even reflections arc nothing? A: If solid things do not exist, how much the less can we make use of reflections.