- Tapa blanda: 148 páginas
- Editor: Shambhala Pub (1 de junio de 2011)
- Idioma: Inglés
- ISBN-10: 1590308492
- ISBN-13: 978-1590308493
- Valoración media de los clientes: 5.0 de un máximo de 5 estrellas Ver todas las opiniones (1 opinión de cliente)
- Clasificación en los más vendidos de Amazon: nº44.605 en Libros en idiomas extranjeros (Ver el Top 100 en Libros en idiomas extranjeros)
Zen Mind, Beginner's Mind (Inglés) Tapa blanda – jun 2011
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In the forty years since its original publication, Zen Mind, Beginner’s Mind has become one of the great modern Zen classics, much beloved, much reread, and much recommended as the best first book to read on Zen. Suzuki Roshi presents the basics—from the details of posture and breathing in zazen to the perception of nonduality—in a way that is not only remarkably clear, but that also resonates with the joy of insight from the first to the last page. It’s a book to come back to time and time again as an inspiration to practice, and it is now available to a new generation of seekers in this fortieth anniversary edition, with a new afterword by Shunryu Suzuki’s biographer, David Chadwick.
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When I first read "Zen Mind, Beginner's Mind," for a college class on Buddhism, I wasn't quite sure what to make of it, but I did end up practicing Zen, and maybe this book had something to do with that. For many years, even while living at a Zen monastery, I suspected that a lot of the enthusiasm for this book was an "emperor's new clothes" phenomenon: a few respected people said it was wonderful, so then everybody said it was wonderful. I figured its aura of profundity was due in large part to Suzuki's congruence with our archetype of mountaintop gurus--the short sentences and limited English vocabulary, and the paradoxical language that sounds deep even though nobody actually knows what the heck it means. More recently, I've come to think that the emperor really does have clothes and that the big issues of human life are hard to talk about without paradox, and this is now one of my favorite Zen books.
My only caveat is that for complete novices--like myself--the title is misleading, and therefore the book's teachings were not very accessible to me. The term "beginner's mind," as used in this work, refers to the idea of maintaining an open, childlike mind, and never acting or feeling as though one has ACHIEVED enlightenment. Be always searching, always growing.
"Beginner's mind" should NOT be taken as an indication that this is a book for those like myself who are newcomers to the study of Zen (i.e. "beginners"). Maybe you're an "old soul," but new to Zen, in which case, you may get more out of this book than I currently do.
As someone who instinctively feels that Zen has something BIG to offer me if only I can understand what the hell the books on Zen are talking about, this is NOT a good introduction. Zen terminology is thrown around as though I already know what the terms mean. The description of poses (without benefit of pictures) is confusing, and I must admit that I [shallowly?] found myself ticked off: if I couldn't figure out a stinking pose (or even get BEYOND the fact that I couldn't figure it out), how on earth was I "deep enough" to get my foot on the path to enlightenment?
For anyone who, like myself, needs something a little more concrete to get me started, something I can sink my literal Western teeth into, this ain't the book! I believe I personally need something a little less esoteric to start with, a book that bridges the gap between my VERY literal-minded Western upbringing and the much LESS literal mindset required of adherents of eastern religion/philosophy.
I also believe that if I am able to bridge that gap (using other resources), THEN I will be able to appreciate this book's teachings and will certainly come back to it.
This book is intended as a look at 'Zen Mind', mind at one with Tao. The term 'Beginner's Mind' refers to the goal of always keeping our original beginner's mind in our practice. To awaken to this mind, Suzuki encourages the practice of Zazen, for when we take the Zazen posture we are at once aligned with The Buddha and all of the Patriarchs, we perfectly express our own Buddha nature. The act of sitting itself is the actualization of Buddha Nature or Being. This IS the practice of Zen.
Zen is a practice, not a religion and as thus can not be blasphemed in the way that the negative reviewer asserts. Religion is an attitude of devotion to something other than yourself which is regarded as worthy of supreme devotion. Zen Buddhism is not the worship of Buddha. Buddha taught the way to eliminate the cause of human suffering and conflict, the way to awakening. Zen is the means to that end.
To the Dharma teacher and "Zen monk", I quote Zen Master Dogen Zenji's Bendowa. "You look on the meditation of the Buddhas and the supreme law as just sitting and doing nothing. You disparage Mahayana Buddhism. Your delusion is deep; you are like someone in the middle of the ocean crying out for water. Fortunately we are already sitting at ease in the self-joyous meditation of the Buddhas. Isn't this a great boon? What a pity that your true-eye remains shut - that your mind remains drunk. The world of the Buddhas eludes ordinary thinking and consciousness. It cannot be known by disbelief and inferior knowledge. To enter one must have right belief. The disbeliever, even if taught, has trouble grasping it.... Your only purpose in reading the sutras should be to learn thoroughly that the Buddha taught the rules of gradual and sudden training and that by practicing his teachings you can obtain enlightenment. You should not read the sutras merely to pretend to wisdom through vain intellections.... While you look at words and phrases, the path of your training remains dark....Constant repetition of the Nembutsu is also worthless - like a frog in a spring field croaking night and day....Understand only this: if enlightened Zen masters and their earnest disciples correctly transmit the supreme law of the seven Buddhas, its essence emerges, and it can be experienced. Those who merely study the letters of the sutras cannot know this. So put a stop to this doubt and delusion. Follow the teachings of a real master and, by zazen; attain to the self-joyous samadhi of the Buddhas."
The Buddha himself said "This is itself the Way to Awakening".
Some years ago I undertook a fairly extensive program of reading in Indian, Chinese, and Japanese Buddhism and in Zen. Most of my Zen books have since disappeared. Only the choicest remain, among which is Shunryu Suzuki's 'Zen Mind Beginner's Mind.'
Buddhism may be said to have begun with the enlightement of the Buddha. Many centuries later, however, when Buddhism entered China, an incredibly elaborate and complex superstructure of Indian scholastic thought had grown up around the Buddha's original insight. The Chinese, with their basically down-to-earth and common sense attitude, had little use for Indian over-elaboration and set about ridding Buddhism of it.
The Chinese, as Lin Yutang says, believe in a reasonable use of reason, and not in reason's excesses. The end product of their effort to rid Buddhist thought of its heavy freight of scholasticism, and to shift the emphasis from theory back to the practical by centering Buddhism once again in the enlightenment experience, became what the Chinese know as Ch'an and the Japanese as Zen.
As Shunryu Suzuki himself pointed out, when freed of unnecessary theory and speculation, Buddhism as Zen becomes something that is basically "quite simple" (page 64). Its essence was brilliantly captured in the thirty-one verses of Third Patriarch Seng-ts'an's 'Hsin-hsin-ming,' the very first Zen treatise in verse. This is a beautiful text that deserves to be far better known, and an easily accessible translation will be found in D. T. Suzuki's 'Manual of Zen Budhism' ('On Believing in Mind,' pages 76-82).
The first verse of the original Chinese may be read as follows, with oblique marks to indicate line breaks:
"To realize the Way is not difficult / If you'd only stop choosing; / Just let go of all of your hate, and love, / And everything will be brilliantly clear" (my transl).
This statement may gain in meaning if we set it alongside an observation made by the great Zen Master Dogen (1200-1253), founder of the Japanese Soto sect of Zen Buddhism and one of the most brilliant philosophical minds Buddhism has ever produced, who wrote in 'Genjo Koan,' the third chapter of his 'Shobogenzo' :
"Conveying the self to the myriad things to authenticate them is delusion; the myriad things advancing to authenticate the self is enlightenment" (Tr., F. H. Cook, 'Sounds of Valley Streams,' page 66).
Suzuki Shunryu, who as a member of the Soto school was a direct spiritual descendant of Dogen, would certainly have understood this. In fact, so far as I can see, the idea expressed by both Seng-ts'an and Dogen Zenji is at the very center of his book.
'Zen Mind Beginner's Mind' is a golden book that may be heartily recommended to all open-minded readers. In it they will find a Buddhism freed of all scholastic superfluities and unnecessary elaboration, and one that returns us to what the Buddha was really about.