From the Publisher
"This is the first book I am aware of that draws on the existing body of literature in English by modern Zen teachers to offer a solid reader's guide to the ABCs of Zen. A practitioner herself, Jean Smith manages to write about Zen simply and succinctly from the inside."
Norman Fischer, coabbot of San Francisco Zen Center
"This book is both a primer and an overview, offering the beginning student clear instructions for where, how, and with whom to practice, as well as, most importantly, why."
Sylvia Boorstein, author of Don't Just Do Something, Sit There
"Jean Smith covers the basics in this carefully crafted and knowledgeable introductory guide to Zen. Her long experience of practice illuminates this 'finger pointing toward the moon.'"
Sojun Mel Weitsman, abbot of Berkeley Zen Center
"In a kind and friendly manner, Jean Smith graciously invites us to visit the world of Zen and make ourselves at home in our own being."
Edward Espe Brown, Zen priest, author of Tomato Blessings and Radish Teachings
Publishers Weekly - Publisher's Weekly
Smith, author of several anthologies of Buddhist writings, sets out in her latest work to equip the curious beginner with the basics needed to practice Zen. She successfully anticipates a novice's questions and problems by including sections not only on how to meditate but on what to expect and how to behave when visiting a Zen practice center. This book has the potential to bring Zen to a wider audience; Smith excels at providing simple, clear explanations and packs a parcel of basic information into a small book. However, this work also epitomizes some of the problems attending Zen's recent popularity in America. Smith shies away from calling Zen a religion, sugarcoating the more religious aspects of Zen practice, such as making offerings or paying respect to one's teacher, in an effort to make them palatable to the Zen consumer. She eschews literal translations of Buddhist verses for liberal ones and skims over the differences between Zen and other Buddhist traditions, leaving readers with a Zen whose complexities and contradictions have been neatly rationalized. One hopes that readers will not be disappointed by the actual practice of Zen communities after digesting the idealized portrait presented here. The book's strong point is its popularization of Zen, but here popularization flirts with oversimplification. (Feb.) Copyright 2000 Cahners Business Information.|
Author and editor Smith has written an excellent, beautifully clear, and carefully illustrated guide to the most famous and popular form of Buddhism in America today. Her guide addresses, in addition to essential Zen teachings, the meaning of zendo, zazen, koans, and many other core beliefs and practices. She also provides an extremely useful chapter of frequently asked questions. It is not an exaggeration to say that this is the book readers should seek to answer the question, "Where should I begin with Zen?" Highly recommended. Copyright 2000 Cahners Business Information.\
Read an Excerpt
Why Choose Zen?
It's very important to find the tradition and the center where you are comfortable. The aspect of Zen that appeals to most people is its emphasis on zazen and the experience of meditating in a zendo, which we'll investigate in chapters 2 and 3. The word Zen comes from the Sanskrit dhyana ("meditative absorption"), which was transliterated into ch'an in Chinese, then into zenna, or Zen, in Japanese. The practice has come to this country as Zen; zazen literally means "seated mind."
Another attraction has to do with Zen teachers, discussed in chapter 4. Zen Buddhism emphasizes a strong, ongoing relationship between a student and a teacher. When you work with a Zen teacher, you're not just in a room with a hundred other students, but you have the opportunity to meet one-on-one with a teacher. And a quite wonderful aspect of Zen teachers is the freshness, the broad sense of humor, and the unpredictably bizarre methods they sometimes use to teach. The rhetoric of Zen, like that of all traditions, promises freedom. But Zen's reputation for being especially free goes back to irreverent, rebellious kinds of "crazy masters" found throughout Zen history. For this reason, spontaneity is a good word for the accepted norms of teaching and learning in Zen.
A special characteristic of Zen is a kind of intimacy with what you see and hear, which leads to a practice distinguished by its simplicity. When you meditate deeply, you become acutely mindful of just what surrounds you, and you develop a keen awareness of its aesthetics. Zen has been criticized as being excessively formal, but the teachings themselves are right within that form. People often have a moving experience arising out of their familiarity with form: Coming into a zendo where all the cushions are lined up, everything is spotless, everything has a particular place, and you bow in a particular way is like being enfolded in a safe and still container. It may seem paradoxical that this intimacy with form occurs within the same context as crazy teaching. But they go together, because without that form the wild teaching wouldn't be so wild.
Finally, although storytelling is also part of the teaching approach within the Tibetan and Vipassana traditions, what sets Zen apart is koans, story-riddles whose every answer seems to be paradoxical, examined in chapter 2.
The Benefits of Practice
When you first begin to meditate in any tradition you suddenly become awestruck by all the things going on in your mind. With practice, an incredible empowerment takes place as you begin to recognize and even to stop the constant chatter of thought. During the early months, you may experience this awareness of and ability to have some control over your thoughts as a honeymoon period.
After you've been practicing longer, perhaps during a retreat, all your ideas the rigidities about practice abruptly drop away, and you first experience intimacy with form. In this remarkable transformation, you recognize not just the form of Zen but also the form of your life. It's as if you suddenly can affirm, "Yes, this is my life."
Many advantages of Zen often are ballyhooed in the media under the all-inclusive term stress reduction. American Zen teacher Charlotte Joko Beck, in Everyday Zen, has succinctly deflated such notions. She insists that practice is not about producing psychological or physical change or bliss states, not about knowing the nature of reality or gaining special powers, not even about being "spiritual," although all of these things may happen as a by-product to meditation practice. It's about becoming acquainted with ourselves. Nevertheless, many other straightforward benefits do come from meditation. You can concentrate better and put your mind where you want it. You can see yourself as you become attached to a thought whether that thought is fear, despair, anger, or delight. Very slowly, over the years, the places where you get stuck emotionally and mentally are worn away by your practice of awareness. You come to be more resilient. Ultimately, as you become more aware of your nature of who you are you become more compassionate.
The most powerful aspect of Zen practice is the freedom it gives you. Zen goes directly to your own experience of the oneness of the universe, of your interconnectedness with all things. You learn to distrust whatever you clung to in your old sense of separation, and that realization can be the most liberating thing in your life, a freedom beyond anything you could have imagined.
To achieve this kind of freedom, you need to give yourself the best possible chance of continuing in the practice. Begin by doing three things: Start meditating (instructions are given in chapter 2). Read a book (chapter 10 lists books that are especially valuable for people new to Zen). Find a sangha, a community to practice with (chapters 4 and 11 will help you find a group). If you do these three things, you will have taken the first steps to genuine practice. Sounds simple? It is simple, but it's not easy. The more your practice deepens, the more you will be challenged and rewarded by the elegance of the practice and by your own mind.