“I will choose only the least harmful way for the country. And that is the greatest benefit I am conferring on the country by embracing Buddhism; for Buddhism is a part and parcel of Bhâratîya culture. I have taken care that my conversion will not harm the tradition of the culture and history of this land.”

Quoted in Memories of an unfinished war: Canada, the United States and the decolonization process in Angola, page 153; By Manuel Francisco Gomes; Collaborator Alberto João Jardim; Published by Edições Colibri, 2006, ISBN 9727725945, 9789727725946, 241 pages

On whether he feels pressured to represent the Latino community after winning a Pulitzer in “Nilo Cruz by Emily Mann” https://bombmagazine.org/articles/nilo-cruz/ in BOMB Magazine (2004 Jan 1)

BBC's Have Your Say (December 2007)

Letter to Thomas Barton (Sep 20, 1756) as quoted by Florian Cajori, The Teaching and History of Mathematics in the United States https://books.google.com/books?id=mELQAAAAMAAJ (1890) p. 39.

"A Conversation With Jorge Luis Borges" http://www.wooster.edu/artfuldodge/interviews/borges.htm, Artful Dodge (April 1980)
Context: As I think of the many myths, there is one that is very harmful, and that is the myth of countries. I mean, why should I think of myself as being an Argentine, and not a Chilean, and not an Uruguayan. I don't know really. All of those myths that we impose on ourselves — and they make for hatred, for war, for enmity — are very harmful. Well, I suppose in the long run, governments and countries will die out and we'll be just, well, cosmopolitans.

V, 2
Shobogenzo Zuimonki (1238)

Source: Address given Assuming the Office / at the Saeima, https://www.president.lv/en/article/address-he-president-latvia-mr-egils-levits-assuming-office-saeima

Trevor Kavanagh, "Blair: My big blunder", The Sun, 17 November 1997, p. 8.
Interview with John Humphrys on BBC TV's "On the Record", 16 November 1997.
1990s

"The Way Of Chuang Tzu".
The Way of Chuang-Tzŭ (1965)
Context: The humor, the sophistication, the literary genius, and philosophical insight of Chuang Tzu are evident to anyone who samples his work. But before one can begin to understand even a little of his subtlety, one must situate him in his cul­tural and historical context. That is to say that one must see him against the background of the Confucianism which he did not hesitate to ridicule, along with all the other sedate and accepted schools of Chinese thought, from that of Mo Ti to that of Chuang's contemporary, friend, and constant op­ponent, the logician Hui Tzu. One must also see him in rela­tion to what followed him, because it would be a great mistake to confuse the Taoism of Chuang Tzu with the popular, de­ generate amalgam of superstition, alchemy, magic, and health­ culture which Taoism later became.
The true inheritors of the thought and spirit of Chuang Tzu are the Chinese Zen Buddhists of the Tang period (7th to 10th centuries A. D.). But Chuang Tzu continued to exert an influence on all cultured Chinese thought, since he never ceased to be recognized as one of the great writers and think­ ers of the classical period. The subtle, sophisticated, mystical Taoism of Chuang Tzu and Lao Tzu has left a permanent mark on all Chinese culture and on the Chinese character itself. There have never been lacking authorities like Daisetz T. Suzuki, the Japanese Zen scholar, who declare Chuang Tzu to be the very greatest of the Chinese philosophers. There is no question that the kind of thought and culture represented by Chuang Tzu was what transformed highly speculative Indian Buddhism into the humorous, iconoclastic, and totally practical kind of Buddhism that was to flourish in China and in Japan in the various schools of Zen. Zen throws light on Chuang Tzu, and Chuang Tzu throws light on Zen.