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| Alphabetical [« »] thick- 1 thickly-growing 1 thing 6 things 99 things- 1 think 37 thinking 4 | Frequency [« »] 103 being 101 into 99 said 99 things 98 form 96 s 95 was | Daisetz Teitaro Suzuki, D.Litt. Manual of Zen Buddhism IntraText - Concordances things |
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1 Forew | his knowledge of spiritual things, as all who have sat at 2 1, 7 | IMPERMANENCE1~All composite things are impermanent,~They are 3 3, 1 (2) | the tyranny of external things. The five Skandhas ("aggregates" 4 3, 1 (2) | world or the materiality of things, while the remaining four 5 3, 1 | consciousness.~"O Sariputra, all things here are characterized with 6 3, 1 (4) | When Buddhists declare all things to be empty, they are not 7 3, 1 (4) | proclaim the conditionality of things is to point to the existence 8 3, 2 | all merits, regards all things with an eye of compassion, 9 3, 3 | then have a true idea of things. This one is to be known 10 3, 3 | unmoved. Why?~"All composite things (samskrita)~Are like a dream, 11 3, 4, XVIII | other; and, seeing that all things subject to discrimination 12 3, 4, XIX | present, and future, all things are unborn. Why? Because 13 3, 4, XIX | are unborn. Mahamati, all things are like the horns of the 14 3, 4, XIX | imaginations, discriminate things where they are not; therefore, 15 3, 4, XIX | are not; therefore, all things are unborn. That all things 16 3, 4, XIX | things are unborn. That all things are in their self-nature 17 3, 4, XIX | cherishing the idea that all things are born and subject to 18 3, 4, XXIV | persons and the egolessness of things. What is meant by egolessness 19 3, 4, XXIV | ever in search of unclean things and defiled places, like 20 3, 4, XXIV | meant by the egolessness of things? It is to realize that the 21 3, 4, XXIV | Recognizing, Mahamati, that all things are devoid of the Citta, 22 3, 4, XXIV | meant by the egolessness of things.~Again, Mahamati, when the 23 3, 4, XXIV | regards the egolessness of things, before long he will attain 24 3, 4, XXIV | into the egolessness of things. This, Mahamati, is what 25 3, 4, XXIV | by the egolessness of all things, and in this you and other 26 3, 4, XXVIII| preach the egolessness of things which removes all the traces 27 3, 4, XXXV | individuation rise in all things as one realizes the course 28 3, 4, XXXV | Bodhisattva-Mahasattvas are enabled to survey things from the point of view which 29 3, 4, XXXV | philosophers, do not recognize that things seen of the Mind itself 30 3, 4, XXXV | those whose desires are for things excellent. They are those 31 3, 4, XXXV | discriminations will regard things born as non-existent and 32 3, 4, XXXVII| is no ego-substance, that things are characterized with individuality 33 3, 4, XXXVII| beyond the egolessness of things, individuality and generality, 34 3, 4, XXXVII| aspects of the egolessness of things and the stages of Bodhisattvahood. 35 3, 4, LXVIII| to the existence of all things and the way of emancipation, 36 3, 4, LXVIII| to the existence of all things and the detachment from 37 3, 4, LXVIII| self-discrimination; and, seeing that all things are like a dream, like Maya, 38 3, 4, LXVIII| the contemplation of all things which are like a dream and 39 3, 4, LXVIII| to the existence of all things the significance of which 40 3, 4, LXVIII| attachment or detachment. All things are to be seen as abiding 41 3, 4, LXVIII| abode where he can see all things from the viewpoint of Solitude.~ 42 3, 4, LXVIII| the discrimination of all things as being and non-being, 43 3, 4, LXVIII| being so, there are in all things no signs of a deep-rooted 44 3, 4, LXVIII| emancipation. Why? Because in all things neither being nor non-being 45 3, 5 | of a world of individual things. He cannot demonstrate its 46 3, 5 | disagreeable. We are thus slaves of things and circumstances. The Buddha 47 3, 5 | exactly the other way. Let things follow us and wait our commands. 48 3, 5 | for this very reason all things are possible in it.~7. The 49 3, 5 | beings, the impulse to take things not belonging to oneself, 50 4, 1 | to me. Why? Because when things are surveyed by a higher 51 4, 1 | the laws of causation. All things are empty and there is nothing 52 4, 1 | they are never attached to things that change; their thoughts 53 4, 2 | serene in the oneness of things,~And [dualism] vanishes 54 4, 2 | the absolute oneness of things is not properly understood, 55 4, 2 | unconditioned emptiness of things; they know that there is 56 4, 2 | disturbed,~The ten thousand things offer no offence.~12. No 57 4, 2 | offered, and no ten thousand things;~No disturbance going, and 58 4, 2 | itself all the ten thousand things;~When no discrimination 59 4, 2 | wrong way;~Quit it, and things follow their own courses,~ 60 4, 2 | 17. Obey the nature of things, and you are in concord 61 4, 2 | absoluteness,~The ten thousand things are of one Suchness.1~22. 62 4, 2 | entanglements;~When the ten thousand things are viewed in their oneness,~ 63 4, 2 | Forget the wherefore of things,~And we attain to a state 64 4, 2 | 24. The ultimate end of things where they cannot go any 65 4, 2 | quarters.~28. Infinitely small things are as large as large things 66 4, 2 | things are as large as large things can be,~For here no external 67 4, 2 | obtain;~Infinitely large things are as small as small things 68 4, 2 | things are as small as small things can be,~For objective limits 69 4, 2 | is:~Where this state of things fails to obtain,~Indeed, 70 4, 3 | good men and bad men, bad things and good things, Heaven 71 4, 3 | men, bad things and good things, Heaven and hell-they are 72 4, 3 | are,~evil and good, evil things and good things, it abandons 73 4, 3 | good, evil things and good things, it abandons them not, nor 74 4, 3 | Suchness is by itself. When all things are viewed in the light 75 4, 3 | Prajna-wisdom and that all things are to be viewed in the 76 4, 4 | such],~The source of all things, as far as its self-nature 77 4, 4 | as you like;~Where all things of relativity are transient 78 4, 4 | regard to the root of all things, this is what the Buddha 79 4, 4 | strivings are required;~Things of the samskrita1 are not 80 4, 5 | be furnished with all the things you are in need of."~Tao-wu, 81 4, 5 | Said Ta-tien, "No such things have I."~"If so, you may 82 4, 5 | and to become attached to things good, to meditate on Emptiness 83 4, 5 | in which are included all things, like the ocean where all 84 4, 5 | talk about all kinds of things as innumerable as the sands 85 4, 6 | form are not two different things, hence the name Vimala-kirti (" 86 4, 6 | forming the source of all things is perfectly even in all 87 4, 6 | mountains, oceans, etc., things with form and things without 88 4, 6 | etc., things with form and things without form. They are all 89 4, 6 | Mind, the Source of all things, is always perfect and illuminating 90 4, 6 | understanding to the effect that all things in their nature are without 91 4, 7 (2) | the absolute ground of all things.~ 92 4, 8, 2 | thereby into the origin of things, and all his senses are 93 4, 8, 2 | when confusion prevails. Things oppress us not because of 94 4, 8, 2 | back, his eyes are fixed on things not of the earth, earthy. 95 4, 8, 2 | fall:~When this state of things obtains, manifest is the 96 4, 8, 2 | He watches the growth of things, while himself abiding in 97 4, 8, 2 | sitting alone, he observes things undergoing changes.~To return 98 4, 8, 2 | he takes no cognisance of things outside,~Behold the streams 99 5, 4 | strive to grasp the origin of things. Po-yun (Hakuun) was impressed