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In his Preface, Huston Smith credits Daisetz Teitaro Suzuki for introducing Zen Buddhism to the West in the early 20th century. Fifty years later, Shunryu Suzuki built on this achievement by making Zen Buddhism accessible to Americans. Suzuki lived in America for 12 years, founding the San Francisco Zen Center and establishing the first American Soto Zen monastery. Before he died, Suzuki named Richard Baker as his “Dharma heir” (spiritual successor).
Smith differentiates the roles and impact of Daisetz Teitaro Suzuki and Shunryu Suzuki. While both played a key role in establishing Zen Buddhism in the Western world, their contributions were distinct in function, audience, and legacy. D. T. Suzuki’s primary role was that of a scholar-interpreter, introducing Zen concepts to the Western intellectual world through books, essays, and lectures. His explanations of Zen were often profoundly mystical and philosophical. Shunryu Suzuki’s role was that of a practice-based teacher who established Zen communities and presented Zen as a practical daily discipline. Unlike D. T. Suzuki, who described enlightenment as a breakthrough experience, Shunryu Suzuki suggested enlightenment is embodied in ordinary Zen practice.
The Introduction is written by Suzuki’s spiritual successor, Richard Baker. He explains that Zen Mind, Beginner’s Mind was conceived by Marian Derby, a disciple of Suzuki’s. Recording his informal talks at the San Francisco Zen Center, she transcribed them, and another disciple, Trudy Dixon, became the primary editor of the manuscript. Significant cultural differences between Japanese and Western thought and expression complicated this editing process. Dixon aimed to preserve the “flavor” and meaning of Suzuki’s often paradoxical or elliptical words while making them comprehensible to Western readers. Dixon also structured Suzuki’s teachings into thematic sections that separately focus on “body, feeling, and mind” (xv). Baker completed this editing process after Dixon died.
Baker alludes to Shunryu Suzuki as “Suzuki-roshi.” The term roshi refers to an individual who has attained and embodies Zen enlightenment. Suzuki was the disciple of Gyokujun So-on-roshi from the age of 12 and studied at a Buddhist university. He took on the responsibilities of both his father’s and Gyokujun’s temples when they died. In 1959, at the age of 55, Suzuki travelled to America and remained there until he died. Suzuki believed that, as Americans knew little about Zen, they were well-placed to approach practice with a “beginner’s mind” and benefit from its teachings.
Baker’s description of the editing process highlights the benefits of transforming Suzuki’s oral teachings into a form accessible to Western readers while also touching on its tensions. With too little editing, Zen would remain opaque and incomprehensible to its target audience. However, significant amendments risk imposing order on teachings that were originally cyclical, repetitive, and designed to undermine logical analysis.
Suzuki asserts that the most difficult aspect of practicing zazen is approaching it with the right frame of mind. Practice is “impure” if it is not approached with shoshin (beginner’s mind). The beginner’s mind is open, receptive, and free of ego. There is a risk of losing this state when practicing zazen repeatedly.
Suzuki urges followers to avoid being “dualistic”—a term that describes the habit of structuring experience into opposing categories. He also warns against turning Zen into an ego-driven project of self-improvement. Non-duality means fully inhabiting practice without standing outside it to judge, control, or appropriate it.



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