Customer Reviews

Zen Master Who?: A Guide to the People and Stories of Zen

5 star:		(5)
4 star:		(3)
3 star:		(1)
2 star:		(0)
1 star:		(1)

 

 

Before I start reading a book I don't know if I'll be moved to write a review. But when I find myself making notes in the margins as I read (as I did with this one), there's a good chance that I'll review the book to help others decide if the book will be useful to them.

James Ishmael Ford's fine book "Zen Master Who?" is worth reading if you want a bit of information about who's who in the Western Zen Buddhist world, how it got the way it is and where it might be heading.

It's written in three parts. The first restates what he calls the Buddhist founding "myths". The second tries to to give us a feel for the story of the people who brought Zen to the West from China, Japan, Korea and Vietnam, concentrating a bit more on Japan, as to-date the Japanese have had the most visible impact on establishing Zen in the West. The third and shortest part discusses the directions in which Zen in the West may be headed.

My most serious criticism? I felt that Ford's description of the last few generations of Zen Masters was not even-handed. I didn't appreciate how the serious character failings (e.g., inappropriate sexual relationships, substance abuse, financial misdeeds) of some Zen Masters were described in some depth while others were only mentioned in passing and those of many others (including his teachers) were omitted completely.

In the same vein, he glosses over the critical discussion of what "enlightenment" means in the context of unethical behavior by simply saying that Zen Masters are not perfect masters, not "gurus" and are subject to the same desires and temptations that all of us face. We would have been better served if he'd spent a few more pages (or a chapter) discussing how one can be an fully awakened master and still be an alcoholic, an adulterer, a supporter of national violence on an international scale, or financially irresponsible to friends, family and sangha. In the recent history of Zen, some of the best known Masters suffered these serious failings. There are lots of very odd people in the Zen world, and to choose a teacher one must know and understand this.

In his discussion of Christianity and Judaism in Zen, he misses an obvious disparity. We find Christian clergy from many different backgrounds (spanning the range from Jesuit Catholics to Unitarian Universalists and everything in between) becoming Zen lay-people, teachers and masters. In severe contrast, though many notable teachers and lay-folk in Western Zen come from Jewish backgrounds, they almost invariably are secular or non-religious Jews. There are essentially no traditionally religious Jews associated with (much less teaching) Zen in the West, and certainly no traditionally observant rabbis. Isn't this disparity worth some discussion?

I enjoyed his concise formulation of the Second Truth, of how suffering as the result of clinging is related to the co-arising of all things.

His very short (three page) appendix on "What to Look For When Looking for a Zen Teacher" can be boiled down to three suggestions: get into it slowly to see how you like it, ask other people about the teacher and try to evaluate the teacher by the quality of their students and the community as a whole. All of this is obvious but worth the time and space he devotes to it.

If you're interested in this book, you might also read "Zen in America" by Helen Tworkov (Kodansha Globe, 1994). Tworkov discusses five Zen masters (four of whom are mentioned by Ford), but in much more depth and detail.

I found this book a very useful and entertaining survey. It covers the most seminal figures of the East Asian Zen traditions that are now found in North America and there is a very clear exposition of the practices of shikan taza (just sitting) and koan introspection. The capsule biographies of the many men and women who were instrumental in establishing Zen in North America were very interesting and really helped me to understand who was who, what was what, and most importantly of all what is out there now for someone who wants to take up Zen practice. The last part of the book goes over important issues concerning the continuing adaptation of Zen outside its original East Asian setting. There is also an appendix containing advice on what a beginner should look for in a Zen teacher, which I think would help save many people unecessary grief. All in all it is a great book for beginners, and even those who have been involved in Zen for awhile might find this a helpful summary and overview of the many traditions (including Korean, Vietnamese, and Chinese lineages that are now in America in addtion to the Japanese lines which themselves crisscross).

Among the rash of current historical/biographical Zen offerings, James Ford's Zen Master Who stands out as one of the more informative and certainly one of the most enjoyable reads. He starts with a focused reprise of the key historical Zen myths, and includes not only the thematic essentials but also by anecdote gives these stories a human dimension. He then moves on to his main subject, profiling a prodigious number of notable individuals and trends in recent and current Western Zen evolution, in a style both informative and enjoyable to read. Ford's wry humor, insight and compassion are apparent on every page, and the effect is engagingly conversational and personal. Another unique element of this book is the summary and discussion of the implications of all this material; where it might be leading us, and where we might try leading it. Not surprisingly, given that Ford is not only a Dharma heir but also a Unitarian Universalist minister, he evokes some intriguing possibilities for a liberal Western Zen of focused practice combined with committed social action, in a community of responsible and open-minded mutual support and self-determination. Altogether a lively and thought-provoking work.

James Ford has written a book that serves multiple purposes and done it with a clear, warm and inviting voice. If I weren't already practicing, this book would have served to nudge me along to seek out the Way that Ford lovingly has laid out for us. Zen Master Who contains a straightforward introduction to the basics of Buddhism and of Zen. It covers the basic practices of Zen, providing lucid explanations of the various meditation methods pursued by Zen practitioners -including koan practice. It also traces the history of Zen in in the West and talks about both the early pioneers and the present day schools, including his own. The book is worth it simply for the advice on how to choose a Zen teacher. Zen Master Who works as a book for someone completely new to Zen and for those who have practiced for years and who wonder about what is going on in practice centers across North America.

To provide a truly useful and in depth survey of Zen in the West - especially since this book was written by a practicing Zen teacher - more thought and care should have been given to producing it. For those of you who have been practicing Zen for some time, you may notice a lack of balance in terms of the detail including the praises, criticisms or suspicions that Ford levels against those he includes in his survey. On the other hand, for those of you who are new to Zen and perhaps interested in finding a bonafide Zen teacher, I would not be surprised if you got to the end of this book and decided not to pursue Zen at all. Where Ford seems to praise ancient or recently dead masters, his persistant criticism of contemporary leaders and centers makes Western Zen as an institution appear largely disfunctional and/or suspect. Furthermore, very little reference material is provided within the book which at the very least might make one wonder where and how this Roshi obtained the information he used produce it. Finally, the last chapter of the book, which includes recommendations on how to find a qualified Zen teacher, seems ill-placed considering the book's hidden thesis: That there are maybe one or two Zen teachers and/or Zen centers in the United States that are not marked by some scandal or question surrounding the authenticity of this or that teacher's dharma transmission. Curiously, James Ford appears to have survived his own survey completely unscathed. But don't take my word for it, find out for yourself!

This book is a comprehensive resource covering the various lineages and notable Zen teachers in Zen Buddhism, particularly in the modern era. It does have a few discrepancies in areas, however. For instance, on page 115 it says that the Zen Studies Society was founded by Sokei-an. I'm unsure how such an error could occur, as the Zen Studies Society was founded by Cornelius Crane in 1956--eleven years after Sokei-an's death. Furthermore, the society was designed to help promote the works of Daisetz Teitaro Suzuki--whom Sokei-an held in low regard (documented in the book "Zen Pioneer: The Life & Works of Ruth Fuller Sasaki" by Isabel Stirling). I have encountered a few other minor errors, though this one is the biggest. In most areas the book is accurate and reliable, although I would recommend using other sources in conjunction with this work, i.e. "How the Swans Came to the Lake" by Rick Fields, "Luminous Passage" by Charles S. Prebish (and others by Prebish), "The Awakening of the West" by Stephen Batchelor, and even "Engaged Buddhism in the West" by Christopher S. Queen. By utilizing all of these sources, you will be able to identify errors in one when all others point elsewhere.

Despite my criticism, this book is a virtual "Who's Who?" of Zen Buddhism and deserves five stars. I won't let one major error taint my critique of the book. Ford knows what he is talking about in here, and this work only contributes further to the field of Buddhist studies. Do not buy this book, however, if you are looking for a book that expounds on some of the more intricate details of Zen philosophy. There are plenty such books available here and elsewhere that will do the trick in that regard. If you are doing a research paper or thesis on Buddhism or Zen Buddhism specifically, pick this one up. It will prove invaluable.

An important condribution to understanding modern Zen in West. If one do not want to know anything about the person behind the title (sensei, roshi, master etc.) - do not read this book! However, James Ishmael Ford's book is helpful for them who seriously would like to know about a lot of well-known religious institutions and centers of Zen Buddhism.

James Ishmael Ford has written what I consider to be the most groundbreaking and comprehensive print publication on Zen Buddhism. While there have been a few other books through the years which have attempted to do what James did in this volume, none gave you the perspective of an insider as this work does. Ford's knowledge of the subject matter covered in this book is accentuated by his many years of Zen training. Ford roshi is a Dharma successor to both Houn Jiyu Kennett Roshi and John Tarrant Roshi, placing him in both the Soto and Harada-Yasutani traditions. Because he knows the majority of the teachers whom he covers in this book he is granted unparalleled access to the people and faces we've come to associate with Zen practice in the West.

This book goes beyond mere biography- there are also chapters on the formation of Zen Buddhism in the West as well as closing chapters which ruminate on where we may be headed. At the time of this publication there had never been anything written so comprehensively about the people who helped plant the seeds of Zen practice on Western soil. Ford, a member of the American Zen Teachers Association and the Soto Zen Buddhist Association of North America,was just the right person to have written this book. It served as the inspiration for the website Sweeping Zen and literally has paved the way for more advanced anthropological Zen studies surely to come in the years ahead. For any fault you may find within, and there are a few printing errors, please remember where to place this book in terms of advancing our understanding of how Zen came to the West and how we are now shaping it.

I must admit puzzlement at the review below that states that Ford roshi did not mention Soyu Matsuoka roshi in this work - puzzled because he devotes two pages exclusively to this Dharma ancestor. Considering that many people in this book got a paragraph or even a brief mention, he obviously spent some time covering Matsuoka. It's right there in the book plain as day - pages 80 and 81. At any rate, I'm deeply grateful to Ford roshi for writing this book and am happy to have had the privilege and honor of getting to know him.

Sweeping Zen

This book provides an extensive accounting of the many Zen masters / teachers in America over the last 100+ years. If you are into the Zen thing, you will probably find some information in this book to be of value. However, I did notice that when the author took a disliking to an individual, he sometimes misrepresented (purposely, carelessly?) the facts to get his disapproval across. Which then makes me wonder, how much of that which I am not familiar with in American Zen history is the author portraying accurately, both on the positive and the negative side. All in all, a lot of territory is covered here by an informed insider, but it is sometimes colored by the author's personal biases.

The late Dr. Reverend Soyu Matsuoka-roshi, Archbishop of Soto Zen Mission North America.

Dharma Master Matsuoka-roshi, a Gondaikyshi (Bishop) of the Soto Zen school, served as superintendent and abbot of the Long Beach Zen Buddhist Temple and Zen Center. The temple was headquarters to Zen centers in Atlanta, Chicago, Los Angeles, Seattle, and Everett, Washington.

Rev. Dr. Soyu Zengaku Matsuoka, Roshi
25 November 1912 - 20 November 1997

Matsuoka Roshi was born in Japan into a family who had been Zen priests for over six hundred years. He attended Komazawa University in Tokyo, where he graduated with a bachelor's degree, then I believe that he attended the University of Tokyo, earning a Ph.D. in political science. I think he also did advanced graduate study at Columbia University in New York under his friend and mentor, Dr. D. T. Suzuki.

Matsuoka Sensei was a black belt in the martial arts of Jujitsu and Karate. He studied Zen in several temples including Sojiji Monastery.

In Japan, Rev. Matsuoka served at several local temples as well as establishing a temple in Northern Japan. Soto Zen Headquarters assigned Matsuoka Roshi to travel to America as an assistant priest of the Los Angeles Zen Center. His next assignment was as the supervisor of the San Francisco Zen Buddhist Temple (which later developed into the San Francisco Zen Center). He eventually went on to found the Zen Buddhist Temple of Chicago and, in 1971, the Long Beach Zen Buddhist Temple. His early translations of sutras and ceremonies were literary works of spirit that allowed him to explain the treasures of Dharma to students who were unable to read Japanese. There is a story that while in San Francisco, Matsuoka Sensei requested help dealing with the great influx of individuals who were overwhelming the Zen resources. Reportedly, Soto Shu sent Rev. Shineru Suzuki, who later wrote a wonderful book, Zen Mind, Beginner's mind.

The Rev. Dr. Matsuoka lectured to many schools and organizations in the U.S. He also toured Japan fairly regularly, lecturing about Zen and the U.S. He was sponsored by the U.S. Embassy for tours of Japan promoting cultural understanding of the "Unknown American."

Sensei's (respected teacher) Zen was direct, fierce, and his life was passionate. Matsuoka Roshi taught that all life, everything, is training, that everything is Zen. "Zen is daily life and Zen is action!" and "Every day is a happy day," he would say. When asked about dealing with life, he once said, "Be kind, respectful, honest and continue seeing everything and everyone as Buddha -- if you can't manage all that right now, sit some more and keep training." He would tell his students, "Stop foolish actions, train, sit!"

Matsuoka Roshi spoke of the great transitions of Zen, starting with Shakyamuni Buddha in India and then to China, Japan, and now the U.S. and other Western countries. "American Zen will carry the same flavor and essence as Shakyamuni's original teachings," he said, "as well as the Chinese and Japanese flavors, yet will become its own special form of Zen." In support of this vision, he did not register his ordained or transmitted priests with Soto Zen Headquarters in Japan. Rather, he gave his instructions to each one and sent them out to spread the Dharma.

As of 2008 there are at least 13 temples in the U.S. led by direct disciples of Matsuoka Roshi as well as several priests who have active lives teaching Dharma without being attached to a temple. Many of Matsuoka Roshi's lectures and sermons have been collected and organized into The Kyosaku, a book compiled by the good efforts of the Rev. Taiun Elliston, Abbot of the Atlanta Soto Zen Center. The second book, Moku-Rai is newly available also through from the Atlanta Soto Zen Center. I encourage everyone to read these wonderful books. My thanks to Rev. Taiun Elliston for his efforts in bringing these works to the public.

While there are many stories that can be shared about the Rev. Matsuoka, the common themes among them are his great compassion, his lack of interest in titles or exalted positions, his love of the Dharma, and his joy in teaching Zen. Those of us fortunate to have studied with him count it a great blessing. If you did not get a chance to meet or study with him, perhaps you can find a reflection of his spirit and heart through his writings and his disciples." - By Rev. Kozen Sampson. Submitted by Rev. Daito Zenei Thompson sensei, spiritual director Aspen Gold Dharma Zen Center.