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The doctrine of karma is terrible; the doctrine of Parinamana is humane: karma is the law of nature, inflexible and irreconcilable; Parinamana is the… - D. T. Suzuki
" "The doctrine of karma is terrible; the doctrine of Parinamana is humane: karma is the law of nature, inflexible and irreconcilable; Parinamana is the heart of a religious being, filled with tears: the one is rigidly masculine and knows no mercy whatever; the other is most tenderly feminine, always ready to weep and help: the one is justice incarnate; the other is absolute love: the one is the god of thunder and lightning, who crushes everything that dares to resist him; the other is a gentle spring shower, warm, soft, and relaxing, and helping all life to grow: we bow before the one in awe and reverence; we embrace the other as if finding again the lost mother: we must have the one to be responsible for our own thoughts, feelings, aspirations, and deeds; but we cannot let the other go, as we need love, tolerance, humaneness, and kindheartedness.
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About D. T. Suzuki
Daisetz Teitaro Suzuki (鈴木 大拙 Suzuki Daisetsu, October 18, 1870 – July 12, 1966) was a writer and professor of . His books and essays on introduced many Westerners to , Shin, and generally. Suzuki was also a prolific translator of Chinese, Japanese, and Sanskrit literature.
Also Known As
Native Name:
鈴木 大拙
Alternative Names:
Daisetsu Teitarō Suzuki
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Suzuki Daisetsu
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Daisetsu Teitaro Suzuki
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Daisetsu Suzuki
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Daisetz Teitaro Suzuki
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Daisetz Suzuki
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Additional quotes by D. T. Suzuki
This subtle spiritual system, of which all sentient beings are its parts or units, is like a vast ocean in which the eternal moonlight of Dharmakaya is reflected. Even a faint wavelet which is noticed in one part of the water is sure to spread, sooner or later, according to the resistance of the molecules, over its entire surface, and thus finally disturb the serenity of the lunar image in it.
Tennyson’s plucking the flower and holding it in his hand, “root and all,” and looking at it, perhaps intently. It is very likely he had a feeling somewhat akin to that of Basho who discovered a nazuna flower by the roadside hedge. But the difference between the two poets is: Basho does not pluck the flower. He just looks at it. He is absorbed in thought. He feels something in his mind, but he docs not express it. He lets an exclamation mark say everything he wishes to say. For he has no words to utter; his feeling is too full, too deep, and he has no desire to conceptualize it. As to Tennyson, he is active and analytical. He first plucks the flower from the place where it grows. He separates it from the ground where it belongs. Quite differently from the Oriental poet, he does not leave the flower alone. He must tear it away from the crannied wall, ”root and all,” which means that the plant must die.
Likewise, at every deed, good or evil, committed by any of the sentient units of this spiritual organization, the Dharmakaya rejoices or is grieved. When it is grieved, it wills to counteract the evil with goodness; when it rejoices, it knows that so far the cause of goodness has been advanced. p 10
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