1. The True Pure Land Sect or J?do-Shin-sh?. Its founder claimed that the sect ?truly? transmits the faith and thought of the Pure Land Sect (Suzuki, D. T.,Zen and Japanese Buddhism. Rutland, Vt., Charles E. Tuttle Co., 1958, p. 109). The True Pure Land Sect is based upon the 18th vow: ?Having heard the name of Amida, they rejoice and trust in him with the whole heart.? This vow is the most liberal of Buddhist vows and because of its popular interpretation may account, in part, for the success of the sect.
2. ?In the dialogue between Christianity and Buddhism two telos [the intrinsic aim of existence] formulas can be used: in Christianity the telos of everyone and everything united in the Kingdom of God; in Buddhism the telos of everything and everyone fulfilled in the Nirvana.?. Tillich, P.,Christianity and the Encounter with the World Religions. New York, Columbia Univ. Press, 1963, p. 64.
3. ?The Zen master would say, ?My words are mine and not yours and do not belong to you. All must come out of your own being.?? To avoid abstract metaphysical speculations that distract one from the concrete world of finites, the Zen master makes illogical retorts to questions in order to jolt the student into seeing for himself. This charactertistic feature of question and answer is calledmondo. Themondo have a freshness and vivacity ?because they spring from life and deal with it directly without any intermediary agent such as intellection or symbolization.?,Encyclopedia Britannica, vol. 23. Chicago, Univ. of Chicago Press, 1962. Also see Suzuki, D. T., Fromm, E., and DeMartino, R.,Zen Buddhism and Psychoanalysis. New York, Grove Press, 1960, pp. 24?32, 142?171 (?The Human Situation and Zen Buddhism?).
4. Technically, ?to sit? means to sit cross-legged in meditation. It refers to a motionless sitting and some sort of concentration or peaceful attention to the object without straining to achieve effects. Usually the legs are crossed, the back straight, the breathing regular, and the eyes only slightly open. Wood, E.,Zen Dictionary. New York, Philosophical Library, 1962, p. 157.
5. D. T. Suzuki, 1870-, lived in New York City from 1951 on most of the time.