Quotes About Suzuki

The Suzuki hit a trace of diesel on the second one and shied sideways, damned near high-siding me into the back end of a lumbering Volvo saloon. It would have made an ironic change for a biker to have wiped out a Swedish tank

The major contradiction in Suzuki's position, one of which he was acutely aware, is that he negated in actual practice what he advocated in theory, namely, that Zen "is a direct method, for it refuses to resort to verbal explanation or logical analysis, or to ritualism" (Ibid. 3:318).

D. T.] Suzuki's work is in some ways an attempt at a spiritual reconquista , and his "dialogue" with Christians may have the same motivations as [Francis] Xavier's conversations with Japanese Buddhists.

With Suzuki, the commonsensical approach that would see Zen as a product of Japanese culture is inverted, and Japanese culture becomes a multifaceted expression of a unique phenomenon, or rather of a metaphysical principle named Zen.

As the controversy between [D. T.] Suzuki and [Chinese historian] Hu Shih suggests, the history of Chan/Zen is the product of two distincts milieux, the Buddhist institutions and the academic world. Serving as relay stations between these two circles are Buddhist institutions such as Komazawa University in Tokyo and Hanazono College in Kyoto, respectively affiliated with the S?t? and Rinzai sects.

More important than any stage which you will attain is your sincerity, your right effort.

The success of [D. T.] Suzuki's work was not related to its literary or philosophical qualities; it was rather the result of a historical coniuncture that prompted the emergence in the West of a positive modality of Orientalist discourse, which found in the image of Zen fostered by Suzuki a particularly appropriate object.

D. T.] Suzuki's success had also a lot to do with his undeniable personal charisma. As noted already, he did not leave his interlocutors indifferent, and most judgments on his work are influenced by personal reactions to his personality. It is therefore hard to dissociate the image of the man, with his genuine simplicity, warmth, and his status of enlightened layman, from the impression left by his assertions concerning the Chan/Zen tradition.

D. T.] Suzuki's obvious sincerity and his intense yearning for transcendence did not prevent his thinking from being ideologically flawed, informed as it was by his culture, his social status, and his sectarian affiliations. This, of course, raises the questions of the place whence he spoke and whether an enlightened person can assume any privilege with regard to historical determinations. Suzuki claimed this privilege for Zen masters, and by implication for himself.

Independence Army (BIA) under Colonel Suzuki's enthusiastic supervision. Suzuki himself had taken the Burmese nom de guerre Bo Mogyo, meaning "the Thunderbolt," an astute choice that played on the (allegedly) old local prophecy that "the umbrella" (meaning "the British") would eventually be struck down by "the thunderbolt." Tokyo had yet to decide its Burma policy as both the

Suzuki also frequently quotes a sentence of Eckhart's: "The eye wherein I see God is the same eye wherein God sees me" (Suzuki, Mysticism: East and West, p. 50) as an exact expression of what Zen means by Prajna.

I work with brands that I personally connect with or personally use. For example, I was already driving the Suzuki Hayabusa long before I started endorsing Suzuki.

As the Zen master Suzuki Roshi put it, "In the beginner's mind there are many possibilities, but in the expert's there are few.

I played violin and got into that Suzuki program in the second grade.

Well my dad forced me into playing the violin when I was about three and it all started from there. I went to Suzuki for violin lessons, and you learn to play by ear instead of reading music.