Within the Sōtō Zen tradition, shikantaza—“just sitting”—is regarded as both the fundamental and the complete expression of practice. Classical teachings present it not as a special technique reserved for the advanced, but as the primary way of engaging the path from the very beginning. In this sense, beginners are not excluded from shikantaza; rather, they are invited to step directly into the heart of the tradition, where practice and realization are understood as inseparable. The instructions are outwardly simple: sit upright, maintain a stable posture, and allow awareness to rest openly without striving to attain anything.

Yet this very simplicity can make the practice challenging for those just starting out. Shikantaza does not rely on a single, clearly defined object such as the breath, and so an untrained mind may find itself wondering whether anything is really being done at all. Without some grounding in how to relate to thoughts and emotions—neither suppressing them nor following them—beginners can drift into daydreaming, dullness, or agitation. The subtle art of “non‑doing” easily becomes, in practice, a kind of vague spacing out if there is no clear framework or guidance.

For this reason, many teachers emphasize that shikantaza is most workable for newcomers when it is supported by careful instruction and a stable practice environment. Concrete guidance in posture, breathing, and the attitude of relaxed yet alert presence helps to clarify that “just sitting” is not passive, but a continuous, wakeful awareness of whatever arises. Regular group sittings, access to a teacher or senior practitioners, and occasional interviews or talks can provide the structure needed so that the practice does not devolve into confusion or frustration. Some teachers also allow gentle supports—such as a light awareness of the breath or posture—within an overall shikantaza orientation, especially for those whose minds are very restless or anxious.

In actual practice, therefore, shikantaza can be suitable for beginners, but not as a formless, unguided exercise. When framed clearly, it allows even a novice to participate in what Sōtō Zen regards as complete practice from the outset, while still acknowledging that depth and stability unfold only over time. The key is not to postpone shikantaza until some imagined level of advancement, but to approach it with appropriate instruction, support, and patience, so that “just sitting” gradually reveals its own clarity rather than becoming mere idle sitting.