Daisetz Teitaro Suzuki (1870–1966)

D.T. Suzuki is arguably the most prolific popularizer of Zen in West from the early to mid twentieth century and The Zen Doctrine of No-Mind is among his best. Though criticized for his lack of experience in practice and his very Western education, I'd argue that this puts him in a strong position to provide scholarship to a Western audience unfamiliar with the often difficult and cryptic teachings of Zen Buddhism. In this work, Suzuki analyzes Hui-Neng's Platform Sutra, an early, pivotal show more Chan/Zan text that formalized the shift in thought and practice, away from practices and thinking promoting a gradualist view of awakening to those promoting sudden awakening. The dichotomy between these two paths would go on to characterize much of Zen thinking and practice up through the present day. show less

The recurring problem with books on buddhism, and zen in particular, is the axiomatic view of mistaking the finger pointing to the moon for the moon. By abhorring explanation and with striving to become enlightened being a major obstacle preventing it, it seems always that the more you try to grasp it, the more it slips away, rendering the very existence of these books paradoxical. Suzuki attacks this problem head on in a way that's less slippery than in many other books on the topic and for show more a half century old book it still feels fresh as it refutes common criticisms (that are still levied against zen half a century later, so perhaps not so definitively).
Stressing the inter-compatibility of zen with other beliefs is a defensive stance that's perhaps less required these days as buddhism seems less 'alien' to the west. But as much as "mindfulness" has become a business friendly meme, it's also become too surface level to engage with the goals of zen as expressed in the Satori chapter. Familiarity has come at the cost of assimilation into a culture of self-help where any higher goals of the practice beyond 'feeling better' also disappear (McMindfulness: How Mindfulness Became the New Capitalist Spirituality covers this).
In that environment this very short introduction is a helpful finger pointing at the deeper meaning of the practices we ape. show less

‘An absolute affirmation must rise from the fiery crater of life itself.’

I liked the bit where, just to make a point, a Zen master cut a cat in half because a couple of the fellas couldn’t decide which side of the Monastery it should belong to. At least we’re reassured by Suzuki that the cat is surely on its way to Buddhahood.... I wonder where that cat is now.

I own a couple of dozen books about Buddhism. I enjoy reading about the four noble truths [Life means suffering; the origin of suffering is attachment; the cessation of suffering is attainable; and the path to the cessation of suffering], the teachings of Buddha and Zen Masters, and the many riddles used in instruction; however, I have not read anything by Suzuki. But when I read that this book by him was challenged at the Plymouth-Canton school system in Canton, Michigan in 1987, I decided show more to purchase it. The book-banners explained their decision by stating, "this book details the teachings of the religion of Buddhism in such a way that the reader could very likely embrace its teachings and choose this as his religion." I agree it is a thorough and well-written survey of the history and philosophy of Buddhism, but I completely disagree that this – or any book – could turn someone away from sincere and deeply held beliefs. If this book turned anyone any which way, it was because the reader had some doubts about those beliefs.

Zen Buddhism has not convinced me to embrace Buddhism as a life style. Still, many of the ideas are appealing. Introspection, respect for all sentient life, non-violence, and moderation – among other ideas – are things practitioners of any religion can easily embrace.

According to the author’s note, Suzuki, who lived from 1869 to 1966, was born and educated in Japan. He lectured extensively throughout the world and taught at Columbia University. He influenced many of the great thinkers of the 20th century, including C. G. Jung, Aldous Huxley, and the Trappist Monk, Thomas Merton.”

Suzuki begins with a discussion of the “sense of Zen,” and notes that “Hebraic and Greek traditions are profoundly dualistic in spirit. That is, they divide reality into two parts and set one part off against the other. The Hebrew tradition divides God and creature, the Law and erring members, spirit and flesh. The Greek, on the other hand, divides reality along intellectual lines,” … [making] “reason the highest and most valued function” (x). The bedrock of Buddhism, however, lay in the idea of “favoring intuition over reason” (x).

Suzuki then outlines a detailed history of Buddhism from its origins in India through China, and to Japan. He then focuses on several varieties of Zen whose adherents practice meditation in an attempt to develop “a new viewpoint on life and things generally” (98). According to Suzuki, “Zen is a matter of character and not of the intellect” (114). Furthermore, he writes, requires something inwardly propelling, energizing, and capable of doing work” (111). I see this “inward force” as faith.

Zen, on the other hand, “gives life to the intellect … by giving one a new point of view on things, a new way of approaching the truth and beauty of life and the world, by discovering a new source of energy in the inmost recesses of consciousness, and by bestowing on one a feeling of completeness and sufficiency” (132).

Suzuki then gives a guide to practical instruction in Zen, Zen and the unconscious, lessons in the koans, or riddles, used in instruction, the role of nature, a survey of existentialism, pragmatism, and Zen, and finally, notes on painting, poetry, and the tea ceremony.

I highly recommend this book to any reader who has ever had any curiosity about Zen Buddhism. I tried, but failed to find anything that cannot fit within the confines of most organized religions. The only drawbacks are the Chinese and Japanese names, which can be confusing. I am moving this book to my desert island shelf. 5 stars

--Jim, 4/14/12 show less