An Introduction to Zazen, Part I
2009Posted by Gustav 12 Oct, 2009 04:34
The following is the beginning of a series of blog posts describing zazen practice, based on Dogen and Nishijima’s teachings. It is an explanation of how zazen is done, and it is important to remember that any explanation and the actual practice itself are dimensionally different. As Dogen wrote in the 13th century:
In the time of explanation there is no trace of practice; in the time of practice there is no trace of explanation. (Shobogenzo, Nishijima & Cross, book 2, p. 145)
Zazen is a Japanese word. Za means to sit. Zen is more difficult to translate, but it is often translated as meditation. The word meditation is difficult to use because it has a very broad meaning. Nishijima simply said that zazen is zazen. It is not learning something new. It sounds paradoxical, but Zazen is returning to what we are. It is not necessary for us to travel around the whole world to search for something that we already have in our pocket. Zazen is not a technique to achieve some idealistic aim. There is no goal to strive for in zazen. This is called shikantaza in Japanese, which literally means only the act of sitting.
The purpose of zazen is to let body and mind return to a natural balance. At the same time, as Nishijima said, the purpose of zazen is zazen itself. We rest in God, or reality as it is, like small children coming home. Then we can bring our natural balance into our lives, relations, actions and experiences. Zazen can help us grasp our original peace and happiness, which will also have effects on those around us. This is not an achievement, but it is returning home. We do not sit zazen only for ourselves. We sit zazen for all and together with all. Dogen wrote:
The practice is not confined to the sitting itself; it strikes space and resonates, [like] ringing that continues before and after a bell. (Shobogenzo, Nishijima & Cross, book 1, p. 6)
When I teach how to do zazen, I usually say that there are four fundamental principles of the zazen posture. These are sitting comfortable, stable, upright and still.
In order to sit comfortably, we use a cushion, bench or chair that is adjusted to be high enough for each individual. We use another flat cushion, thick mat or folded blanket under our legs. According to Dogen’s instructions, we keep the room not too dark and not too bright, not too hot and not too cold, not too draughty and not too damp. A quiet room is recommended, but a little sound sometimes is no problem. It is better not to be too hungry, too full or too tired when we sit down for zazen. Loose, comfortable and not too colourful clothing are recommended. We should also be clean, not use too much perfumes and wear dark clothes. This is especially important if we sit together with others, in order to keep distractions and disturbances to a minimum.
Keeping our knees or shins on the floor, and not unsupported in the air, is stability. For sitting on a chair, stability is to have both feet firmly on the ground, with the legs in a 90 degrees angle. The traditional way is to fold the legs in the half-lotus or full-lotus position, with one or both feet on the opposite thigh. If these postures are too difficult, we can also put one foot on the opposite calf or simply lay one leg in front of the other. It is important that the legs are folded so that knees or shins are on the ground for stability. If we like, we can also fold our legs under us with our knees in front of us and our shins on the floor. If someone has physical disabilities, Nishijima recommended that he or she finds another similar posture.
In order to find the most stable, supportive, relaxed and upright posture, we slightly tuck in our chin, slightly tilt our pelvis forward to let the lower spine be naturally curved, and then we straighten our back like we were pulled up by a rope attached to the top of our head. We do not lean forward, backward, to the side or against any wall.
It is important to remember that zazen is not a competition in sitting in a certain way for the longest time. Longer zazen is not better zazen. When we sit, we should forget about better and worse. It is also important to remember that zazen is not about enduring discomfort and pain. If we experience pain in the body, we should calmly stretch out, change position and then return to sitting upright and still. Struggling to endure pain can cause unwholesome tensions in the mind, and should be avoided. This does not mean that zazen is without effort. We do not move as soon as there is the slightest little disturbance. We can simply let go of most small disturbances, and after a while, they will not be disturbances anymore.
Traditionally, the mouth is kept closed. The eyes are kept naturally open, looking down about one or two meters in front of you. The shoulders are relaxed. One hand is laid in the other with the tips of the thumbs touching and forming an oval. The purpose of these recommendations is to keep body and mind relaxed and awake at the same time.
It may take some time and practice to get used to sitting in this posture. We can begin by just sitting a few minutes every day. Practicing every day is the key to zazen practice, not shocking body and mind with extremely intensive practice. We should not do too much zazen. Common periods of time for sitting zazen are 20, 30 or 45 minutes. Nishijima recommended us to develop the habit of sitting zazen in the morning and in the evening. Daily practice is important, even if we just sit for 10 or 15 minutes. If we do not do zazen one day, we should let it go and continue sitting again the next day.
Sitting stable, upright and still, it is easier for the mind to become more stable, alert and still. In zazen, we do not make efforts to think or feel anything. Also, we do not make efforts not to think or feel anything. When a thought comes, we do not label, categorize, fight with it or try to push it away. We just let it come and we just let it go. We just sit and let go. We stop all our striving and sit with everything as it is. This is emptiness and fullness at the same time. Dogen described it as dropping off body and mind. (Shobogenzo, Nishijima & Cross, book 1, p. 4; book 2, p. 179; and book 3, p. 213) He also wrote:
Cast away all involvements and cease the ten thousand things. Good is not considered. Bad is not considered. It is beyond mind, will, or consciousness, and beyond mindfulness, thought, or reflection. …//… Sitting in balance in the mountain-still state, think the concrete state of non-thinking. How can the state of non-thinking be thought? It is non-thinking. This is the real secret of Zazen. Sitting in Zazen is not learning Zen meditation. It is the great peaceful and joyful gate of Dharma. (Shobogenzo, Nishijima & Cross, book 3, p. 168)
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