Meditation/Eastern Religion

BUKSBAZEN
The classic guide to
beginning instruction in Zen meditation. Zen Meditation
I N P L A I N E N G L I S H
“A fine introduction, grounded in tradition

Z E N M E D I TAT I O N I N P L A I N E N G L I S H
yet adapted to contemporary life.“
Publishers Weekly

T he word Zen has become so familiar in America that we may read

it or even use it without truly knowing what it means. In warm
and straightforward language, John Daishin Buksbazen reveals the
true heart of Zen: the simple practice of attending to our breath and
thereby awakening to our life. Zen Meditation in Plain English pro-
vides stable ground for meditation, clarifying the importance of a
good teacher and of practicing with others, while laying out steps
that we can follow to establish a steady practice on our own.

“A lucid guide to the first step of any spiritual journey…

the essentials that any newcomer needs to know.”
John Daido Loori Roshi, Abbot of Zen Mountain Monastery

“This gentle book is a wonderful introduction

to Zen Buddhism and an invitation to a new life.”
Peter Matthiessen, author of The Snow Leopard

John Daishin Buksbazen is a Zen Buddhist priest who trained for more
than a decade with Taizan Maezumi Roshi at the Zen Center of Los
Angeles, where he served as the publishing editor of ZCLA’s Zen Writings
Series and also as pastoral counselor. Daishin is also a psychotherapist
and psychoanalyst in private practice in Santa Monica, California.

WISDOM PUBLICATIONS • BOSTON ISBN 0-86171-316-8 US$12.95

John Daishin Buksbazen
ISBN 13: 978-0-8617-1316-5
www.wisdompubs.org
F O R E W O R D B Y P E T E R M AT T H I E S S E N
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 PRAISE FOR
ZEN MEDITATION IN PLAIN ENGLISH

“Here is a lucid guide to the first step of any serious spiritual journey.
All of the usual fat that accompanies works of this type has been
trimmed away, leaving the bones and marrow—the essentials that any
newcomer needs to know to enter the way.”
John Daido Loori Roshi
Abbot of Zen Mountain Monastery

“Authentic Zen meditation is easy if you are given clear, step-by-step

instructions. This wonderful book gives just such instructions and teaches
you how to calm your body, breath, and mind. Follow these steps,
and right here, now, you will be on the path of the ancient Zen masters.”
Sensei Wendy Egyoku Nakao
Abbot of Zen Center of Los Angeles

“John Buksbazen’s book is an authentic presentation of a universal

and timeless teaching, particularly valuable because of the
practical clarity and warmth of its style.”
Dennis Genpo Merzel Roshi
Abbot of Kanzeon Zen Center

“Clear, simple, and well-grounded in years of experience,

Daishin’s book is a real gift to anyone interested in Zen practice.”
Bernie Glassman Roshi,
Founder of the Zen Peacemaker Order

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Z E N M E D I TAT I O N
IN PLAIN ENGLISH

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Z E N M E D I TAT I O N
IN PLAIN ENGLISH

By John Daishin Buksbazen

Foreword by Peter Matthiessen

Wisdom Publications • Boston

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Wisdom Publications
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www.wisdompubs.org

© 2002 Zen Center of Los Angeles

All rights reserved.

No part of this book may be reproduced in any form or by any means, electronic
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and retrieval system or technologies now known or later developed, without per-
mission in writing from the publisher.

Library of Congress Cataloging-in-Publication Data

Buksbazen, John Daishin, 1939–
Zen meditation in plain English / by John Daishin Buksbazen ;
foreword by Peter Matthiessen.
p. cm.
Includes bibliographical references.
ISBN 0-86171-316-8 (alk. paper)
1. Meditation—Zen Buddhism. I. Title
BQ9288.B846 2002
294.3’435—dc21 2001055944

ISBN 0-86171-316-8
eBook ISBN 978-0-86171-948-8
First Edition
13 12 11 10 09
8 8 7 6 5

Cover design by Suzanne Heiser

Interior design by Gopa & Ted2
Interior illustrations by Andrew Campbell

Quotations from Maezumi Roshi are drawn from On Zen Practice: Body, Breath, and
Mind, edited by Bernie Glassman and Taizan Maezumi Roshi, ©Zen Center of Los
Angeles, Inc., and from Appreciate Your Life, by Taizan Maezumi Roshi © 2001 by
Zen Center of Los Angeles, Inc. Reprinted by arrangement with Shambhala Publi-
cations, Boston, www.shambhala.com.

Wisdom Publications’ books are printed on acid-free paper and meet the guide-
lines for the permanecne and durability of the Production Guidelines for Book
Longevity of the Council on Library Resources.

Printed in the United States of America

This book was produced with environmental mindfulness. We have elected to

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To my teachers,
Taizan Maezumi Roshi,
Roshi Bernie Glassman,
Sensei Wendy Egyoku Nakao;

to my wife
Concetta F. Alfano;

and to my dear friend

Rick Fields,

this book is gratefully dedicated.

You showed me the Way.

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TA B L E O F C O N T E N T S

Acknowledgments 11
Foreword by Peter Matthiessen 13

Introduction 15
Using This Book 16

PART ONE: BUDDHAS 19

Background 21
The Story of Shakyamuni Buddha 21
The Lineage 24
Buddhas in America 26

PART TWO: SITTING 29

The Problem and Its Solution 31
The Nature of the Problem 31
The Nature of the Solution 35
The Practice 37

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 Zen Meditation in Plain English

Starting to Sit 37
Laying the Foundations 39
Some Rules of Thumb 40
Sitting Supports 41
Positioning the Body 41
Positioning the Legs 42
Positioning the Rest of the Body 49
Zazen Checklist 56
Breathing 57
Breathing in Zazen 59
The Mind in Zazen 63

PART THREE: COMMUNITY 73

What Is Community? 75
Group Practice 78
An Intensive Training Period in a Zen Monastery 81
Sesshin 82
Realizing the Harmony 90

Afterword 92

Frequently Asked Questions 93

Appendix I: Exercises to Help You Sit 111

Appendix II: Web Resources 119
Appendix III: Further Reading 121

About the Author 125

About Wisdom 127

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 AC K N O W L E D G M E N T S

S PECIAL THANKS to my editor at Wisdom Publications,

Josh Bartok, without whose patient and writer-friendly
guidance this book would not have ripened as it did.
Great appreciation also to my Dharma teacher and Abbot of
Buddha Essence Temple, the Zen Center of Los Angeles, Sensei Wendy
Egyoku Nakao, for her encouragement and support throughout this
project and in my life. And to my wife, Concetta, for who she is.
I am also most grateful to the sangha of ZCLA, and especially to
my fellow Zen practice instructors, for their help in putting together
the Frequently Asked Questions section of this book.

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.

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 FOREWORD
Peter Matthiessen

T HIS GENTLE BOOK, reflecting the wise teachings of Taizan

Maezumi Roshi, is a wonderful introduction to Zen

Buddhism, and also an invitation to new life. To practice Zen means
to realize one’s existence in the beauty and clarity of this present
moment, rather than letting life unravel in useless daydreaming of
the past and future. To “rest in the present” is a state of magical sim-
plicity, although attainment of this state is not as simple as it sounds:
most of us need dedicated training under the guidance of a roshi (a
Zen master) in order to let the debris of existence fall away. From the
very beginning, the sitting meditation called zazen will bring about
a strong sense of well-being, as body and mind return to natural har-
mony with all creation; later there comes true insight into the nature
of existence, which is no different from one’s own true nature, or the
nature of the Buddha—whose name means “The-One-Who-Knows.”
Zen has been called “the religion before religion,” which is to say
that anyone can practice, even those committed to another faith.
And the phrase evokes that natural religion of our early childhood,

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 Zen Meditation in Plain English

when heaven and a splendorous earth were one. For the new child
in the light of spring, there is no self to forget; the eye with which
he sees God, in Meister Eckhart’s phrase, is the eye with which God
sees him. But that clear eye is soon clouded over by ideas and opin-
ions, preconceptions and abstractions, and simple being becomes
encrusted with the armor of ego. Not until years later does an
instinct come that a vital sense of mystery has been withdrawn. The
sun glints through the pines, and the heart is pierced in a moment
of beauty and strange pain, like a memory of paradise.
After that day, there is no beauty without pain, and at the bottom
of each breath, there is a hollow place that is filled with longing.
That day we become seekers without knowing that we seek, and at
first, we long for something “greater” than ourselves, something far
away. It is not a return to childhood, for childhood is not a truly
enlightened state; yet to seek one’s own true nature is, as one Zen
master has said, “a way to lead you to your long-lost home.”
Most of us cast about for years until something in our reading,
some stray word, points to the vague outlines of a path. Perhaps this
book is the beginning of your homeward way; if so, count yourself
lucky, for it offers no tangled analyses, no solutions, only the way to
forgetting the self, the way to zazen, to “just sitting.” Through zazen,
ideas dissolve, the mind becomes transparent, and in the great stillness
of samadhi (Melville called it, “that profound silence, that only voice
of God”), there comes an intuitive understanding that what we seek
lies nowhere else but in this present moment, right here now where
we have always been, in the common miracle of our own divinity. To
travel this path, one need not be a “Zen Buddhist”—call yourself a
zazen Buddhist if you like! “Zen Buddhist” is only another idea to be
discarded, like “enlightenment,” or “Buddha,” or “God.”

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 INTRODUCTION

Z EN B UDDHISM , according to various authorities, is a

religion, or a philosophy, or a way of life, or a mental
and physical discipline. Some say it is all of the above; others say it
is none.
Fundamentally, Zen is a way of seeing clearly who we are and
what our life is, and a way of living based on that clear vision.
Many people wonder what Zen is all about, and how it works.
They find much of the literature about Zen confusing and are
unclear about how it applies to daily living.
This book is in large measure directed to those people. Its aim
is to give enough information to get them started in Zen practice,
especially in the form of seated meditation called zazen or just “sit-
ting.” The assumption is that this practice will do more for the
inquiring individual than reading any number of books or articles.
Once actual practice has begun, then books (carefully chosen for
their relevance and reliability) can enrich and broaden one’s under-
standing. But if there is not a sound foundation of experience, then

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 Zen Meditation in Plain English

the books will remain undigested in the domain of intellect, and

not be of much use.
After all, cookbooks are fun to read, but they aren’t very nutri-
tious. They are most helpful to somebody who is actually involved
in cooking.
So once you’ve read this book, the next step is to start practice.
If your community has a Zen teacher, so much the better. If not,
then you are on your own until you find one, and encouraging you
to do that is another of the aims of this book. It is intended to give
you enough information to get you started and keep you going until
you can find and begin practice with a qualified teacher, either of
Zen or of one of the related practices, such as Insight Meditation or
Tibetan Buddhism.
Keep this in mind, though: sooner or later, you really must study
with a teacher, for the practice is long and not easy, and there are many
opportunities to become discouraged or confused along the way.
Also, as you progress you will have experiences you’ll want to
discuss and questions that should be reliably answered. This process
should be addressed on a personal basis by a qualified teacher who
knows you and can deal with you directly. But this book can keep
you going until you and your teacher meet.

USING THIS BOOK

Beyond reading this book and thinking about it, there is another
way to use it.
I’ve written it as conversationally as possible, so that you can
imagine you’re at a Zen center receiving the kind of introductory

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 Zen Meditation in Plain English

instruction commonly offered to new sitters. One good way to use

the book is to get together with a group of your friends who share
your interest in beginning to meditate, and to take turns reading the
instructions aloud while the entire group actually follows them step
by step.
Somehow even though you may have read the words silently to
yourself, they make more of an impact if you can also absorb them
through the sense of hearing. Go slowly enough so that everyone in
the group has plenty of time to follow each step. Pause often, and
don’t rush. Allow plenty of time to cover the material, and don’t hes-
itate to repeat a section until it is clear to everyone. You’ll often find
that hearing a passage for the fifth or even the tenth time will give
you new information.
If you’re alone, you may find it helpful to make a recording of these
instructions, so that you can instruct yourself as you go.
This book is divided into three main sections, followed by
answers to some frequently asked questions, and some useful
appendices. The three main sections are: “Buddhas,” “Sitting,” and
“Community.”
The first section deals with the experiences and teaching career
of the historical Buddha, Shakyamuni, as well as briefly discussing
the unbroken line of teachers who have been his successors through
more than eighty generations down to the present day.
The second section focuses on the practice of sitting meditation
itself. It sets forth detailed instructions on how to do it and places
sitting in the context of an overall practice.
The third section extends those individual practices and discov-
eries to a larger community, providing the vital link between the
individual and the society in which he or she exists.

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 Zen Meditation in Plain English

Hopefully, by carefully reading all three sections, you will begin

to get a sense of Zen practice as a whole, and the way it functions in
everyday life.

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 PA R T O N E :
BUDDHAS


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 B A C KG R O U N D

THE STORY OF
SHAKYAMUNI BUDDHA

A BOUT TWENTY-FIVE hundred years ago in India, the son

of a wealthy and powerful nobleman made a profound
discovery. Dissatisfied with his sheltered existence, and deeply trou-
bled by the problems of life and death and the human suffering all
around him, he left his family compound and set off upon a journey
of self-exploration and study. And after many years of rigorous ascet-
icism and scholarly philosophical research, he still had to admit that
he was unable to answer a fundamental question: “What is life-and-
death all about?”
At that point, he abandoned his previous practices of fasting,
self-mortification, and intellectual inquiry. He decided that the only
way for him to really grapple with that question was to grapple
directly with himself.
So he stopped fasting, bathed himself, had a bowl of milk (which
really shocked his fellow ascetics!), and looked for the answer
within. For six years, we are told, his main activity was sitting

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 Zen Meditation in Plain English

motionless hour after hour, looking deeply into his own mind. Now
he knew he was on the right track; he could feel it as he grew stead-
ier and stronger in his meditation. But even though he was deter-
mined, it still took a lot of hard work for him not to become
discouraged and not to wander off into some other activity.
But he kept at it steadily and one day sensed that he was reach-
ing a crisis. He simply had to break through whatever it was that sep-
arated him from realization of the Truth. And so it was, in that frame
of mind, that he sat down under a tree and vowed to not rise until
he had either answered his burning question or died in the attempt.
Sitting there, he focused his whole attention upon that question
and became so absorbed in his consuming inquiry that he lost track
of everything else. He didn’t even think of himself or about the
nature of the question; he was too busy questioning. He and the
question no longer seemed to be two different things. It was as
though he had totally become one with the question, had become
the questioning itself.
On the morning of December the eighth, as he sat there in deep
meditation, he caught a glimpse of the morning star—the planet
Venus—alone in the empty sky at dawn. And at that moment,
something tremendous happened. He suddenly was that morning
star, suddenly was the whole universe itself. Of course, this expe-
rience could have been precipitated by almost anything else: a
chirping bird, a passing dog, a stubbed toe. In fact, almost any phe-
nomenon could have triggered his breakthrough once he had
become sufficiently concentrated and focused upon his question.
But in the case of the man called Siddhartha Gotama Shakyamuni,
the stimulus was seeing the planet Venus. At that point, his ques-
tion vanished, and he knew. It was as though he had suddenly

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 Part One: Buddhas

awakened from a dream and was able to see reality directly for the
first time.
And from then on, people called him Buddha, which simply
means “The One Who Woke Up.”


We must see our life clearly.
The existence of this very moment—
what is it?
Maezumi Roshi

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 Zen Meditation in Plain English

THE LINEAGE

The Buddha spent the rest of his life, nearly fifty years more, telling
and showing people how they too could wake up by making the
same discovery he had made. Gradually others came to practice sit-
ting in meditation as he had taught it and found for themselves the
experience of realizing who they truly were and what life and death
were about on the most fundamental level.
Through the years following his breakthrough, many of his fol-
lowers made the same discovery. But it was not until late in his teach-
ing career that the Buddha was satisfied that one of his disciples had
really deepened and clarified his understanding sufficiently to carry
on the teaching independently. Once he had found this person, a
man named Mahakashyapa, the Buddha publicly named him as the
successor to his own understanding, to his own state of mind.
This man, Mahakashyapa, in turn waited until he too could con-
fidently name one of his disciples as successor, able to provide fully
reliable instruction and guidance to future students.
And so it went, each successor in turn training many students
and always looking for one or more of them who would have a deep
and clear enough understanding and the right personal qualities to
carry on the teaching.
This went on for twenty-eight generations in India, before one of
these successors, Bodhidharma, finally found his way to China,
bringing with him the practice of sitting. After six generations in
China, the teaching spread to Korea, the rest of Asia, and eventually
to Japan. What’s most important to keep in mind about this contin-
uation of the teachings is that it was never based upon purely intel-
lectual study or secondhand understanding; always the individuals

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 Part One: Buddhas

who were entrusted with the responsibility to transmit Buddhism

properly were those whose practice and realization were outstand-
ing, and who had thoroughly grasped the essence of each phase of
the teaching. Additionally, the personality of the individual must be
especially suited to the task of teaching others. With these conditions
satisfied, the person could then become a successor in the teaching
lineage of his or her teacher.
It is this unbroken line of teachers and their successors that has
helped ensure that the enlightenment of the historical Buddha has
continued through more than eighty generations from India through
China to Japan and now to the Western world.
It is essential that one practice under the guidance of an authen-
tic representative of this succession if one wishes to attain to a deep
and clear understanding of life and death.


No one can live your life except you.
No one can live my life except me.
You are responsible. I am responsible.
But what is our life? What is our death?
Maezumi Roshi

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 Zen Meditation in Plain English

BUDDHAS IN AMERICA

That Zen has been transmitted across culture and continents

reminds us that Buddhism is not some alien Oriental mystery that
we as Westerners cannot understand. It has come to us from Asia,
but the point is that we here in the West can now participate in this
practice, not as foreigners dipping into an unfamiliar culture, but in
our own right, as ourselves, dipping into ourselves. When this takes
place, Buddhism is as natural and indigenous to the West as are
those who practice it.
Today, as much as anyone ever before, we are concerned with the
kinds of questions the Buddha was asking. We seem to be searching
for some basic principle to tie everything together. We want this
principle to be something that helps us to live and to grow harmo-
niously and sanely in an increasingly difficult world.
Being of a practical turn of mind, we don’t want to settle for con-
cepts alone, for vague emotional generalities, or to accept second-
hand the insights of somebody else, no matter how revered or
respected that other person might be. We want to find out for our-
selves, directly, clearly, and without doubt, just who we are, what our
life is, and exactly what difference that clarity makes.
In the day-to-day, month-to-month, year-to-year practice with a
teacher who embodies that realization we find the inspiration and
guidance that the students of Buddhism have always sought from
and found in their teachers. And after the kind of training and real-
ization that repeated contact with a teacher offers, the student ulti-
mately is able to take enlightenment itself as teacher and guide,
having discovered who he or she really is, having forgotten the nar-
row self.

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 Part One: Buddhas

Shakyamuni Buddha urged his students not to depend upon

others, but to look to themselves for liberation. Seventeen centuries
later, the great Japanese Zen master Dogen taught:

To study the Buddha way is to study the self.

To study the self is to forget the self.
To forget the self is to be enlightened by the myriad things.

Here, in these pages, is how to get started doing just that.


Zazen is the practice and realization
of manifesting our body as bodhi, as enlightenment.
It is both the practice and the realization, for when we truly do zazen,
there is no distinction between practice and realization. It is wisdom
as is, as things are. This zazen, the practice of the Buddha Way,
is none other than the practice of one’s life.
Maezumi Roshi

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