Suzuki’s reflections on non-attachment present a vision that is neither cold withdrawal nor indifference, but a way of relating to life without being possessed by it. Non-attachment, as he describes it, is non-grasping: thoughts, emotions, and experiences are allowed to arise and pass away without being turned into something to hold, defend, or pursue. This is especially evident in meditation, where thoughts are not suppressed or elaborated into stories, but are simply observed as they come and go. Such an approach does not deny feeling or engagement; rather, it frees one from the compulsion to secure particular outcomes or states of mind. In this sense, non-attachment is a form of deep acceptance, an ability to let things be as they are instead of constantly molding them to fit personal preferences.

A central aspect of this teaching is the warning against the “gaining idea,” the subtle urge to practice in order to acquire enlightenment, peace, or spiritual status. Suzuki portrays true practice as “just to sit,” where posture and breathing are complete in themselves and not a means to an imagined future attainment. This extends to the way meditation sessions are evaluated: labeling them as “good” or “bad” only creates further attachment and agitation. Calm and restless sittings alike are simply zazen, and meeting each moment of practice without preference cultivates equanimity. In this light, non-attachment also means not clinging to notions of progress or self-improvement, since the desire to perfect oneself easily becomes another form of grasping.

Suzuki’s notion of beginner’s mind further illuminates non-attachment as freedom from fixed views and identities. Beginner’s mind is open, unprejudiced, and not weighed down by accumulated expertise or rigid opinions. Clinging to spiritual concepts, to images of oneself as advanced or deficient, or to particular meditation experiences all obstruct this openness. By releasing such attachments, the mind becomes more flexible and responsive, no longer dominated by past conditioning or future anxieties. This is closely related to the recognition of impermanence: when all phenomena are seen as transient, the impulse to cling loses much of its force, and a more spacious appreciation of each fleeting moment becomes possible.

Finally, Suzuki extends non-attachment into the fabric of everyday life. Ordinary activities—eating, walking, working, bowing—are to be done with full attention, not for the sake of praise, gain, or self-image, but simply for their own sake. This “everyday mind” expresses a way of living in which one participates wholeheartedly in the world while remaining free from the tight grip of possession and control. Non-attachment here is not an escape from life, but a more intimate and unencumbered participation in it, where things, people, and moments are allowed to be themselves without being turned into objects of craving or aversion.