You are on page 1of 14

D. T.

Suzuki - Wikipedia, the free encyclopedia

D. T. Suzuki
From Wikipedia, the free encyclopedia

Daisetsu Teitaro Suzuki ( Suzuki

Daisetsu Teitar; he rendered his name "Daisetz" in
1894;[1] 18 October 1870 12 July 1966[2]) was a
Japanese author of books and essays on Buddhism, Zen
and Shin that were instrumental in spreading interest in
both Zen and Shin (and Far Eastern philosophy in
general) to the West. Suzuki was also a prolific translator
of Chinese, Japanese, and Sanskrit literature. Suzuki
spent several lengthy stretches teaching or lecturing at
Western universities, and devoted many years to a
professorship at Otani University, a Japanese Buddhist

D. T. Suzuki

He was nominated for the Nobel Peace Prize in 1963.[3]

1 Biography
1.1 Early life
1.2 Study
1.3 Marriage
2 Career
2.1 Professor of Buddhist philosophies
2.2 Studies
2.3 Scholarly opinions
3 Zen training
4 Spread of Zen in the West
4.1 Zen-messenger
4.2 Buddhist modernism
4.3 Criticism
5 Involvement with Japanese nationalism
5.1 Sympathy for Nazism and
5.2 New Buddhism
5.3 Japanese nationalism
6 Praise of Suzuki's work
7 Bibliography
8 See also
9 References
10 Sources
11 External links

1 of 14

circa 1953

18 October 1870
Honda-machi, Kanazawa, Japan


12 July 1966 (aged95)

Kamakura, Japan



Notable awards

National Medal of Culture

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Early life
D. T. Suzuki was born Teitar Suzuki in Honda-machi, Kanazawa, Ishikawa
Prefecture, the fourth son of physician Ryojun Suzuki. The Buddhist name
Daisetsu, meaning "Great Humility", the kanji of which can also mean "Greatly
Clumsy", was given to him by his Zen master Soen (or Soyen) Shaku.[4]
Although his birthplace no longer exists, a humble monument marks its
location (a tree with a rock at its base). The samurai class into which Suzuki
was born declined with the fall of feudalism, which forced Suzuki's mother, a
Jodo Shinshu Buddhist, to raise him in impoverished circumstances after his
father died. When he became old enough to reflect on his fate in being born into
this situation, he began to look for answers in various forms of religion. His
naturally sharp and philosophical intellect found difficulty in accepting some of
the cosmologies to which he was exposed.[5]

His student days.

Suzuki studied at the University of Tokyo. Suzuki set about acquiring knowledge of Chinese, Sanskrit, Pali,
and several European languages. During his student years at Tokyo University, Suzuki took up Zen practice
at Engaku-ji in Kamakura.[4] (See Zen Training section, below.)
Suzuki lived and studied several years with the scholar Paul Carus. Suzuki was introduced to Carus by
Soyen Shaku, who met him at the World Parliament of Religions held in Chicago in 1893. Carus, who had
set up residence in LaSalle, Illinois, approached Soyen Shaku to request his help in translating and
preparing Eastern spiritual literature for publication in the West. Soyen Shaku instead recommended his
student Suzuki for the job. Suzuki lived at Dr. Carus's home, the Hegeler Carus Mansion, and worked with
him, initially in translating the classic Tao Te Ching from ancient Chinese. In Illinois, Suzuki began his
early work Outlines of Mahayana Buddhism.
Carus himself had written a book offering an insight into, and overview of, Buddhism, titled The Gospel of
Buddha. Soyen Shaku wrote an introduction for it, and Suzuki translated the book into Japanese. At this
time, around the turn of the century, quite a number of Westerners and Asians (Carus, Soyen, and Suzuki
included) were involved in the worldwide Buddhist revival that had begun slowly in the 1880s.

In 1911, Suzuki married Beatrice Erskine Lane, a Radcliffe graduate and Theosophist with multiple contacts
with the Bah' Faith both in America and in Japan.[6] Later Suzuki himself joined the Theosophical Society
Adyar and was an active Theosophist.[7][8][9]

Professor of Buddhist philosophies
Besides living in the United States, Suzuki traveled through Europe before taking up a professorship back in
2 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Japan. Suzuki and his wife dedicated themselves to spreading an

understanding of Mahayana Buddhism. Until 1919 they lived in a
cottage on the Engaku-ji grounds, then moved to Kyoto, where
Suzuki began professorship at Otani University in 1921. While he
was in Kyoto, he visited Dr. Hoseki Shinichi Hisamatsu, a famous
Zen Buddhist scholar, and discussed Zen Buddhism together at
Shunk-in temple in the Myshin-ji temple complex.
In 1921, the same year he joined Otani University, he and his wife
Hu Shi and DT Suzuki during his
founded the Eastern Buddhist Society.[10] The Society is focused on
visit to China in 1934.
Mahayana Buddhism and offers lectures and seminars, and publishes
a scholarly journal, The Eastern Buddhist.[11] Suzuki maintained
connections in the West and, for instance, delivered a paper at the World Congress of Faiths in 1936, at the
University of London (he was an exchange professor during this year).
Besides teaching about Zen practice and the history of Zen Buddhism, Suzuki was an expert scholar on the
related philosophy called, in Japanese, Kegon, which he thought of as the intellectual explication of Zen
Suzuki received numerous honors, including Japan's national National Medal of Culture.

Still a professor of Buddhist philosophy in the middle decades of the 20th century, Suzuki wrote some of the
most celebrated introductions and overall examinations of Buddhism, and particularly of the Zen school. He
went on a lecture tour of American universities in 1951, and taught at Columbia University from 1952 to
Suzuki was especially interested in the formative centuries of this Buddhist tradition, in China. A lot of
Suzuki's writings in English concern themselves with translations and discussions of bits of the Chan texts
the Biyan Lu (Blue Cliff Record) and the Wumenguan (Mumonkan/Gateless Passage), which record the
teaching styles and words of the classical Chinese masters. He was also interested in how this tradition, once
imported into Japan, had influenced Japanese character and history, and wrote about it in English in Zen and
Japanese Culture. Suzuki's reputation was secured in England prior to the U.S.
In addition to his popularly oriented works, Suzuki wrote a translation of the Lankavatara Sutra and a
commentary on its Sanskrit terminology. Later in his life he was a visiting professor at Columbia University.
He looked in on the efforts of Sabur Hasegawa, Judith Tyberg, Alan Watts and the others who worked in
the California Academy of Asian Studies (now known as the California Institute of Integral Studies), in San
Francisco in the 1950s.
In his later years, he began to explore the Jdo Shinsh faith of his mother's upbringing, and gave guest
lectures on Jdo Shinsh Buddhism at the Buddhist Churches of America.
D.T. Suzuki also produced an incomplete English translation of the Kyogyoshinsho, the magnum opus of
Shinran, founder of the Jdo Shinsh school. However, Suzuki did not attempt to popularize the Shin
doctrine in the West, as he believed Zen was better suited to the Western preference for Eastern mysticism,
though he is quoted as saying that Jdo Shinsh Buddhism is the "most remarkable development of

3 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Mahayana Buddhism ever achieved in East Asia".[12]

Suzuki also took an interest in Christian mysticism and in some of the most significant mystics of the West,
for example, Meister Eckhart, whom he compared with the Jdo Shinsh followers called Myokonin.
Suzuki was among the first to bring research on the Myokonin to audiences outside Japan as well.
Other works include Essays in Zen Buddhism (three volumes), Studies in Zen Buddhism, and Manual of Zen
Buddhism. Additionally, American philosopher William Barrett compiled many of Suzuki's articles and
essays concerning Zen into a volume entitled Zen Buddhism.

Scholarly opinions
Suzuki's Zen master, Soyen Shaku, who also wrote a book published in the United States (English
translation by Suzuki), had emphasized the Mahayana Buddhist roots of the Zen tradition. Suzuki's
contrasting view was that, in its centuries of development in China, Zen (or Chan) had absorbed much from
indigenous Chinese Taoism. Suzuki believed that the Far Eastern peoples were more sensitive, or attuned, to
nature than either the people of Europe or those of Northern India.
Suzuki subscribed to the idea that religions are each a sort of organism, which is (through time) subject to
"irritation" and having a capacity to change or evolve.
It was Suzuki's contention that a Zen satori (awakening) was the goal of the tradition's training, but that
what distinguished the tradition as it developed through the centuries in China was a way of life radically
different from that of Indian Buddhists. In India, the tradition of the mendicant (holy beggar, bhikku in Pali)
prevailed, but in China social circumstances led to the development of a temple and training-center system
in which the abbot and the monks all performed mundane tasks. These included food gardening or farming,
carpentry, architecture, housekeeping, administration (or community direction), and the practice of folk
medicine. Consequently, the enlightenment sought in Zen had to stand up well to the demands and potential
frustrations of everyday life.[13][14]
Suzuki is often linked to the Kyoto School of philosophy, but he is not considered one of its official
members. Suzuki took an interest in other traditions besides Zen. His book Zen and Japanese Buddhism
delved into the history and scope of interest of all the major Japanese Buddhist sects.

Zen training
While studying at Tokyo University Suzuki took up Zen practice at Engaku-ji in Kamakura studying
initially with Kosen Roshi. After Kosen's passing, Suzuki continued with Kosen's successor at Engaku-ji,
Soyen Shaku.[15]
Under Soyen Shaku, Suzuki's studies were essentially internal and non-verbal, including long periods of
sitting meditation (zazen). The task involved what Suzuki described as four years of mental, physical, moral,
and intellectual struggle. During training periods at Engaku-ji, Suzuki lived a monk's life. He described this
life and his own experience at Kamakura in his book The Training of the Zen Buddhist Monk. Suzuki
characterized the facets of the training as: a life of humility; a life of labor; a life of service; a life of prayer
and gratitude; and a life of meditation.[16]
Suzuki was invited by Soyen Shaku to visit the United States in the 1890s, and Suzuki acted as English-

4 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

language translator for a book written by him (1906). Though Suzuki had by this point translated some
ancient Asian texts into English (e.g. Awakening of Faith in the Mahayana), his role in translating and
ghost-writing aspects of Soyen Shaku's book was more the beginning of Suzuki's career as a writer in
Later in life Suzuki was more inclined to Jodo Shin (True Pure Land) practice on a personal level, seeing in
the doctrine of Tariki, or other power as opposed to self power, an abandonment of self that is entirely
complementary to Zen practice and yet to his mind even less willful than traditional Zen. In his book
Buddha of Infinite Light (2002), (originally titled, Shin Buddhism) Suzuki declared that, "Of all the
developments that Mahayana Buddhism has achieved in East Asia, the most remarkable one is the Shin
teaching of Pure Land Buddhism." (p.22)

Spread of Zen in the West

Suzuki was the foremost important person in spreading Zen in the West. Philosopher Charles A. Moore said:
Suzuki in his later years was not just a reporter of Zen, not just an expositor, but a significant
contributor to the development of Zen and to its enrichment.
This is echoed by Nishitani Keiji, who declared: Dr. Suzuki's activities, Buddhism came to possess a forward-moving direction with a
frontier spirit... This involved shouldering the task of rethinking, restating and redoing
traditional Buddhism to transmit it to Westerners as well as Easterners... To accomplish this
task it is necessary to be deeply engrossed in the tradition, and at the same time to grasp the
longing and the way of thinking within the hearts of Westerners. From there, new possibilities
should open up in the study of the Buddha Dharma which have yet to be found in Buddhist
history... Up to now this new Buddhist path has been blazed almost single-handedly by Dr.
Suzuki. He did it on behalf of the whole Buddhist world.

Buddhist modernism
That Suzuki was a university-educated intellectual steeped in knowledge of Western philosophy and
literature allowed him to be particularly successful and persuasive in presenting his case to a Western
audience. As Suzuki portrayed it, Zen Buddhism was a highly practical religion whose emphasis on direct
experience made it particularly comparable to forms of mysticism that scholars such as William James had
emphasized as the fountainhead of all religious sentiment.[18] It is this idea of a common essence which
made Suzuki's ideas recognizable to a Western audience, who could identify with the Western esotericism
concealed in it, disguised as eastern metaphysics.[19] Suzuki presents a version of Zen that can be described
as detraditionalized and essentialized. This resemblance is not coincidental, since Suzuki was also
influenced by Western esotericism,[9] and even joined the Theosophical Society.[8]

5 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Several scholars have identified Suzuki as a Buddhist modernist. As scholar David McMahan describes it,
Buddhist modernism consists of
forms of Buddhism that have emerged out of an engagement with the dominant cultural and
intellectual forces of modernity."[20]
Most scholars agree that the influence of Protestant and Enlightenment values have largely defined some of
the more conspicuous attributes of Buddhist modernism.[21] McMahan cites
western monotheism; rationalism and scientific naturalism; and Romantic expressivism" as
Buddhist modernist traditions often consist of a deliberate de-emphasis of the ritual and metaphysical
elements of the religion, as these elements are seen as incommensurate with the discourses of modernity.
Buddhist modernist traditions have also been characterized as being "detraditionalized," often being
presented in a way that occludes their historical construction. Instead, Buddhist modernists often employ an
essentialized description of their tradition, where key tenets are described as universal and sui generis. It
was this form of Zen that has been popularized in the West:
The popular "lay" image of Zen, notably the notion that Zen refers not to a specific school of
Buddhism but rather to a mystical or spiritual gnosis that transcends sectarian boundaries, is
largely a twentieth-century construct. Beginning with the persecution of Buddhism in the early
Meiji (haibutsu kishaku) Zen apologists have been forced to respond to secular and empiricist
critiques of religion in general, and to Japanese nativist critiques of Buddhism as a "foreign
funerary cult" in particular. In response, partisans of Zen drew upon Western philosophical and
theological strategies in their attempt to adapt their faith to the modern age.[23]

Suzuki has been criticized for this essentialist approach. As early as 1951 Hu Shih,[24][25] criticized Suzuki
for presenting an idealist picture of Zen.[26]
McMahan states:
In his discussion of humanity and nature, Suzuki takes Zen literature out of its social, ritual, and
ethical contexts and reframes it in terms of a language of metaphysics derived from German
Romantic idealism, English Romanticism, and American Transcendentalism.[27]
Suzuki's approach has been marked as "incomprehensible":
...D. T. Suzuki, whose most cherished methodology seems to have been to describe some aspect

6 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

of Zen as beyond ordinary explanation, then offer a suitably incomprehensible story or two by
way of illustration. Obviously, Suzuki's approach captured the imaginations of generations of
readers. However, while this approach substantiated Suzuki's authority as one with insider
access to the profound truths of the tradition, another result was to increase the confusion in
reader's minds. To question such accounts was to admit one did not "get it", to distance oneself
even further from the goal of achieving what Suzuki termed the "Zen enlightenment

Involvement with Japanese nationalism

According to Sharf and Victoria, Suzuki was associated with Japanese nationalism and its propagation via
the appraisal of Japanese Zen.[29] He has been criticised for defending the Japanese war-efforts,[30] though
Suzuki's thoughts on these have also been placed in the context of western supremacy in the first half of the
20th century, and the reaction against this supremacy in Asian countries.[19]

Sympathy for Nazism and anti-Semitism

Brian Victoria delivered lectures in Germany in 2012 in which he revealed evidence of Suzuki's sympathy
for the Nazi regime.[31][32] Victoria writes,
"D.T. Suzuki left a record of his early view of the Nazi movement that was included in a series of articles
published in the Japanese Buddhist newspaper, Chgai Nipp, on October 3, 4, 6, 11, and 13, 1936." In this
Suzuki expresses his agreement with Hitler's policies as explained to him by a relative living in Germany.
"While they don't know much about politics, they have never enjoyed greater peace of mind than they have
now. For this alone, they want to cheer Hitler on. This is what my relative told me. It is quite
understandable, and I am in agreement with him." He also expresses agreement with Hitler's expulsion of
the Jews from Germany.
"Changing the topic to Hitler's expulsion of the Jews, it appears that in this, too, there are a lot of reasons for
his actions. While it is a very cruel policy, when looked at from the point of view of the current and future
happiness of the entire German people, it may be that, for a time, some sort of extreme action is necessary in
order to preserve the nation." While supporting anti-Jewish measures, and stating that "...extreme action is
necessary to preserve the nation."
Suzuki expressed sympathy with individual Jews. "As regards individuals, this is truly a regrettable

New Buddhism
At the onset of modernization in the Meji period, in 1868, when Japan entered into the international
community, Buddhism was briefly persecuted in Japan[30] as "a corrupt, decadent, anti-social, parasitic, and
superstitious creed, inimical to Japan's need for scientific and technological advancement."[33] The Japanese
government intended to eradicate the tradition, which was seen as a foreign "other", incapable of fostering
the nativist sentiments that would be vital for national, ideological cohesion. In addition to this,
industrialization led to the breakdown of the parishioner system that had funded Buddhist monasteries for

7 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

centuries.[34] However, a group of modern Buddhist leaders emerged to argue for the Buddhist cause.[34]
These leaders stood in agreement with the government persecution of Buddhism, accepting the notion of a
corrupt Buddhist institution in need of revitalization.
As a response to the modernisation of Japan and the persecution of Buddhism, the shin bukkyo, or "New
Buddhism" came into existence. It was led by university-educated intellectuals who had been exposed to a
vast body of Western intellectual literature. Advocates of New Buddhism, like Suzuki's teachers Kosen and
his successor Soyen Shaku, saw this movement as a defense of Buddhism against government persecution,
and also saw it as a way to bring their nation into the modern world as a competitive cultural force.[35]
Scholars such as Martin Verhoeven and Robert Sharf, as well as Japanese Zen monk G. Victor Sogen
Hori,[36] have argued that the breed of Japanese Zen that was propagated by New Buddhism ideologues,
such as Imakita Kosen and Soyen Shaku, was not typical of Japanese Zen during their time, nor is it typical
of Japanese Zen now. Its importance lies especially within western Zen:
Suffice it to say that, just as the writings of Suzuki and Hisamatsu are not representative of
traditional (i.e., pre-Meiji) Zen exegetics, the style of Zen training most familiar to Western Zen
practitioners can be traced to relatively recent and sociologically marginal Japanese lay
movements which have neither the sanction nor the respect of the modern Rinzai or St
monastic orthodoxies. [106]
Indeed, the one feature shared by virtually all of the figures responsible for the Western interest
in Zen is their relatively marginal status within the Japanese Zen establishment. While Suzuki,
Nishida, and their intellectual heirs may have shaped the manner in which Westerners have
come to think of Zen, the influence of these Japanese intellectuals on the established Zen sects
in Japan has been negligible. At this point, it is necessary to affirm that Japanese Zen
monasticism is indeed still alive, despite the shrill invectives of some expatriate Zen
missionaries who insist that authentic Zen can no longer be found in Japan.[29]
The traditional form of Zen has been greatly altered by the Meiji restoration, but Japanese Zen still
flourishes as a monastic tradition. The Zen tradition in Japan, in its customary form, required a great deal of
time and discipline from monks that laity would have difficulty finding. Zen monks were often expected to
have spent several years in intensive doctrinal study, memorizing sutras and poring over commentaries,
before even entering the monastery to undergo koan practice in sanzen with the roshi.[37] The fact that
Suzuki himself was able to do so (as a layman) was largely the invention of New Buddhism.

Japanese nationalism
During the Meiji restoration the Nihonjinron-philosophy took prevalence. It emphasizes the uniqueness of
the Japanese. This uniqueness has been attributed to many different factors. Suzuki attributed it to Zen. In
his view, Zen embodies the ultimate essence of all philosophy and religion. He pictured Zen as a unique
expression of Asian spirituality, which was considered to be superior to the western ways of thinking.[29]
Sharf criticizes this uniqueness-theses, as propagated by Suzuki:
The nihonjinron cultural exceptionalism polemic in Suzuki's workthe grotesque caricatures
8 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

of 'East' versus 'West'is no doubt the most egregiously inane manifestation of his nationalist
Sharf also doubts the motivations of Suzuki:
One is led to suspect that Suzuki's lifelong effort to bring Buddhist enlightenment to the
Occident had become inextricably bound to a studied contempt for the West.[39]
Kemmy Taira Sat does not agree with this critical assessment of Suzuki:
In cases where Suzuki directly expresses his position on the contemporary political situation
whether in his articles, public talks, or letters to friends (in which he would have had no
reason to misrepresent his views)he is clear and explicit in his distrust of and opposition to
State Shinto, rightwing thought, and the other forces that were pushing Japan toward militarism
and war, even as he expressed interest in decidedly non-rightist ideologies like socialism. In this
Suzuki's standpoint was consistent from the late nineteenth century through to the postwar
years. These materials reveal in Suzuki an intellectual independence, a healthy scepticism of
political ideology and government propaganda, and a sound appreciation for human rights.[40]

Praise of Suzuki's work

Contemporaries of Suzuki acclaimed his works.
Suzuki's books have been widely read and commented on by many
important figures. A notable example is An Introduction to Zen Buddhism,
which includes a 30-page commentary by famous analytical psychologist
Carl Jung, who wrote of Suzuki:
Suzuki's works on Zen Buddhism are among the best
contributions to the knowledge of living Buddhism. We cannot
be sufficiently grateful to the author, first for the fact of his
having brought Zen closer to Western understanding, and
secondly for the manner in which he has achieved this task.[41]

His later years.

But Jung was also critical, warning against an uncritical borrowing from
Asian spirituality.

These essays were enormously influential when they came out, making Zen known in the West for the very
first time:

9 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Essays in Zen Buddhism: First Series (1927), New York: Grove Press.
Essays in Zen Buddhism: Second Series (1933), New York: Samuel Weiser, Inc. 19531971. Edited
by Christmas Humphreys.
Essays in Zen Buddhism: Third Series (1934), York Beach, Maine: Samuel Weiser, Inc. 1953. Edited
by Christmas Humphreys.
Dr. Suzuki also completed the translation of the Lankavatara Sutra from the original Sanskrit.
Boulder, CO: Praja Press, 1978, ISBN 0-87773-702-9, first published Routledge Kegan Paul, 1932.
Shortly after, a second series followed:
An Introduction to Zen Buddhism, Kyoto: Eastern Buddhist Soc. 1934. Republished with Foreword by
C.G. Jung, London: Rider & Company, 1948. Suzuki calls this an "outline of Zen teaching."[42]
The Training of the Zen Buddhist Monk, Kyoto: Eastern Buddhist Soc. 1934. New York: University
Books, 1959. This work covers a "description of the Meditation Hall and its life".[42]
Manual of Zen Buddhism (
/new2/ManualOfZenBuddhism-manzen.pdf), Kyoto: Eastern Buddhist Soc. 1934. London: Rider &
Company, 1950, 1956. New York: Random House, 1960 and subsequent editions. A collection of
Buddhist sutras, classic texts from the masters, icons & images, including the "Ten Ox-Herding
Pictures". Suzuki writes that this work is to "inform the reader of the various literary materials
relating to the monastic life...what the Zen monk reads before the Buddha in his daily service, where
his thoughts move in his leisure hours, and what objects of worship he has in the different quarters of
his institution."[42]
After WWII, a new interpretation:
The Zen Doctrine of No-Mind,London: Rider & Company, 1949. York Beach, Maine: Red
Wheel/Weiser 1972, ISBN 0-87728-182-3.
Living by Zen. London: Rider & Company, 1949.
Mysticism: Christian and Buddhist: The Eastern and Western Way, Macmillan, 1957. "A study of the
qualities Meister Eckhart shares with Zen and Shin Buddhism". Includes translation of myokonin
Saichi's poems.
Zen and Japanese Culture, New York: Pantheon Books, 1959. A classic.
Zen Buddhism and Psychoanalysis, Erich Fromm, D. T. Suzuki, and De Martino. Approximately one
third of this book is a long discussion by Suzuki that gives a Buddhist analysis of the mind, its levels,
and the methodology of extending awareness beyond the merely discursive level of thought. In
producing this analysis, Suzuki gives a theoretical explanation for many of the swordsmanship
teaching stories in Zen and Japanese Culture that otherwise would seem to involve mental telepathy,
extrasensory perception, etc.
An anthology of his work until the mid-1950s: Zen Buddhism: Selected Writings of D.T. Suzuki,
Doubleday, New York: 1956. Edited by William Barrett.
Very early work on Western mystic-philosopher.Swedenborg: Buddha of the North, West Chester, Pa:
Swedenborg Foundation, 1996. Trans. by Andrew Bernstein of Swedenborugu, 1913.
A Miscellany on the Shin Teaching of Buddhism; Kyto, Shinsh taniha, 1949.
Shin Buddhism; New York, Harper & Row, 1970.
Gutoku Shaku Shinran, The Kygyshinsh, The Collection of Passages Expounding the True

10 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Teaching, Living, Faith, and Realizing of the Pure Land, translated by Daisetz Teitar Suzuki (ed. by
The Eastern Buddhist Society); Kyto, Shinsh taniha, 1973.
Collected Writings on Shin Buddhism (ed. by The Eastern Buddhist Society); Kyto, Shinsh taniha,
Transcription of talks on Shin Buddhism.Buddha of Infinite Light. Boston: Shambhala Publications,
1998. Edited by Taitetsu Unno.
Tribute; anthology of essays by great thinkers.D.T. Suzuki: A Zen Life Remembered. Wheatherhill,
1986. Reprinted by Shambhala Publications.
See also the works of Alan Watts, Paul Reps et al.

See also
Age of Enlightenment
Buddhist modernism
Zen Narratives
Buddhism and Theosophy
Japanese Zen
Kyoto School
Zen Studies Society
Cambridge Buddhist Association
Timeline of Zen Buddhism in the United States
Japanese nationalism

1. D. T. SUZUKI MUSEUM (, accessed 2012.2.17;
Daisetz Teitaro Suzuki, D.Litt, "Manual of Zen Buddhism", Buddha Dharma Education Association Inc. set in
PDF (, 2005, accessed 2012.2.17; A ZEN LIFE
2. Stirling 2006, pg. 125
3. Nomination Database (
4. Fields 1992, pg. 138.
5. D.T. Suzuki "Introduction: Early Memories" in The Training of the Zen Buddhist Monk. New York: University
Books. 1965
6. Tweed 2005.
7. Algeo 2005
8. Algeo 2007
9. Tweed 2005
10. the Eastern Buddhist Society (
11. The Eastern Buddhist (
12. D.T. Suzuki Buddha of Infinite Light: The Teachings of Shin Buddhism: the Japanese Way of Wisdom and
Compassion Boulder: Shambhala; New Ed edition. 2002 ISBN 1-57062-456-9
13. D.T. Suzuki Studies in Zen, pp. 155156. New York:Delta. 1955
14. D.T. Suzuki Zen and Japanese Culture. New York: Bollingen/Princeton University Press, 1970 ISBN
15. Andreasen 1998, pg. 56
16. D.T. Suzuki The Training of the Zen Buddhist Monk. New York: University Books. 1965.
17. Fields 1992 Chapter Ten
18. William James "The Varieties of Religious Experience" (New York: Collier Books, 1981)
19. McMahan 2008.

11 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

20. McMahan 2008:6

21. See Tomoko Masuzawa "The Invention of World Religions" (Chicago: University of Chicago Press, 2005),
amongst others
22. McMahan 2008:10
23. Sharf 1995:44
24. McRae 2001, p.71-74.
25. Faure 1996, p.89-99.
26. Hu Shih 1953
27. McMahan 2008:125
28. McRae 2003:74
29. Sharf 1993
30. Victoria 2006.
31. Lecture: Universitt Hamburg 14.05.2012 (*/https:
32. Abstract, lecture at the Universitt Hamburg 14.05.2012 (
33. Sharf 1993, p.3.
34. Sharf 1993, p.4.
35. Sharf 1993, p.7.
36. Hori 2005.
37. See Giei Sato, Unsui: a Diary of Zen Monastic Life (Honolulu: University Press of Hawaii, 1973), amongst
38. Sharf 1995.
39. Sharf 1993.
40. Sato 2008, p.118.
41. D.T. Suzuki An Introduction to Zen Buddhism , Foreword by C. Jung. New York: Grove Press, p.9. 1964 ISBN
42. Suzuki, D. T. (1978). Manual of Zen Buddhism. Random House. p.11.

Algeo, Adele S. (July 2005), "Beatrice Lane Suzuki and Theosophy in Japan", Theosophical History XI
Algeo, Adele S. (JanuaryFebruary 2007), "Beatrice Lane Suzuki: An American Theosophist in Japan", Quest 95
(1): 1317
Andreasen, Esben (1998). Popular Buddhism in Japan: Shin Buddhist Religion & Culture. University of Hawaii
Press. ISBN 0-8248-2028-2.
Fields, Rick (1992). How the Swans Came to the Lake: A Narrative History of Buddhism in America. Shambhala
Publications. ISBN 0-87773-631-6.
Faure, Bernard (1996), Chan Insights and Oversights: An Epistemological Critique of the Chan Tradition,
Princeton University Press
Hori, Victor Sogen (2005), "Introduction", in Dumoulin, Heinrich, Zen Buddhism: A History. Volume 2: Japan
(PDF), World Wisdom Books, pp.xiiixxi, ISBN978-0-941532-90-7
Hu Shih (January 1953), "Ch'an (Zen) Buddhism in China. Its History and Method", Philosophy East and West 3
(1): 324, doi:10.2307/1397361
McMahan, David (2008), The Making of Buddhist Modernism, Oxford: Oxford University Press
McRae, John (2001), Religion as Revolution in Chinese Historiography: Hu Shih (18911962) on Shen-hui
(684758). In: Cahiers d'Extreme-Asie 12: 59102
McRae, John (2003), Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan
Buddhism, The University Press Group Ltd, ISBN978-0-520-23798-8
Sato, Kemmy Taira (2008), "D. T. Suzuki and the Question of War." (PDF), The Eastern Buddhist 39 (1), 61120
Sharf, Robert H. (August 1993), "The Zen of Japanese Nationalism", History of Religions 33 (1): 143,
Sharf, Robert H. (1995), Whose Zen? Zen Nationalism Revisited (PDF)
Stirling, Isabel (2006). Zen Pioneer: The Life & Works of Ruth Fuller Sasaki. Shoemaker & Hoard. ISBN
Tweed, Thomas A. (2005), "American Occultism and Japanese Buddhism. Albert J. Edmunds, D. T. Suzuki, and

12 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

Translocative History" (PDF), Japanese Journal of Religious Studies 32 (2): 249281

Victoria, Brian Daizen (2006), Zen at war (Second ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc.
Victoria, Brian Daizen (2010). "The "Negative Side" of D. T. Suzuki's Relationship to War" (PDF). The Eastern
Buddhist 41 (2): 97138. Archived from the original (PDF) on 29 November 2014.

External links
Biography of D.T. Suzuki at Otani University
Wikiquote has quotations
related to: D. T. Suzuki
// at the Wayback Machine
(archived 4 February 2005)
Wikimedia Commons has
Eastern Buddhist Society (
media related to Daisetsu
Shunkoin Temple (
Teitar Suzuki.
Matsugaoka Bunko (
/en/index.html) Dr. Suzuki's Zen institute
D.T. Suzuki Documentary (
Biographical Sketch (
"An ambassador of enlightenment: The man who brought Zen to the West"
(, The Japan Times, Thursday, 16 Nov 2006.
Whose Zen? Zen Nationalism Revisited by Robert H. Sharf (
The Question of God: Other Voices: D.T. Suzuki (
/suzuki.html), PBS series, WGBH, Boston, September 2004.
Japanese Spirituality (
1944, translated by Norman Waddell(1972)
Works by or about D. T. Suzuki (

13 of 14

5/6/16, 5:11 PM

D. T. Suzuki - Wikipedia, the free encyclopedia

%20AND%20%28-mediatype:software%29) at Internet Archive

Works by D. T. Suzuki ( at LibriVox (public domain audiobooks)
Retrieved from ""
Categories: 1870 births 1966 deaths 20th-century philosophers Buddhism in the United States
Buddhist philosophers Buddhist translators Buddhist writers English-language writers from Japan
Japanese indologists Japanese philosophers Japanese Theosophists Japanese writers
Japanese Zen Buddhists People from Kanazawa, Ishikawa Zen Buddhism writers
Zen Buddhist teachers Rinzai Buddhists 20th-century translators
This page was last modified on 1 May 2016, at 04:46.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may
apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia is a
registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.

14 of 14

5/6/16, 5:11 PM