In the following section, I have collected quotations about zazen from Dogen Zenji's writings, and would like

them to form the standard of practice-enlightenment !lease stud" them carefull"

#he $ssential #eachings on Zazen from Dogen Zenji's %ritings

1.

[From Shobogenzo-Bendwa]

150

&ll 'uddha-#athagatas alike solel" have been transmitting the genuine dharma from one to another and actualizing the incomparable awareness (or this, there has been an e)cellent wa", which is supreme and absolute #his %a" has been transmitted without deviation onl" from 'uddha to 'uddha #he criterion of this dharma is *iju"+-zanmai (or dwelling and disporting oneself freel" in this samadhi practicing zazen in the right posture is the true gate

2.

[From Shobogenz Bendw a]

(or all the !atriarchs and 'uddhas who have been dwelling in and maintaining the buddha-dharma practicing proper sitting in jiju"u-zanmai has been the true wa" to actualize enlightenment 'oth in India and ,hina, those who have attained enlightemnent have been following this wa" of practice #his is because each teacher and each disciple has been intimatel" transmitting this genuine %a", receiving and maintaining the true spirit of practice &ccording to the tradition unmistakenl" handed down, the buddha-dharma, which has been singularl" and directl" transmitted is supreme be"ond comparison (rom the time "ou begin to practice it under a teacher, -the special practices of. incense burning, bowing, chanting nenbutsu, as well as the practices of repentence or of reading sutras are unnecessar" /impl" practice zazen, dropping off bod" and mind If one shows the buddha-seal with one's whole bod" and mind, and sits properl" in this samadhi even for a short time, ever"thing in the whole world becomes the buddha- seal, and all space in the whole universe becomes enlightenment

3.

[From Shobogenzo Bendowa]

-0uestion1. &s for the practice of zazen2 those who have not "et realized the buddha-dharma must attain enlightenment through practicing the %a" of zazen %hat can those who have alread" clarified the true buddha-dharma e)pect from practicing zazen34 -5epl"1. &lthough it is said that one should not relate dreams to a fool, nor give oars to a woodcutter, I will give "ou further instruction 6our view that practice and enlightenment are not one is heretical In the teachings of the buddha-dharma, practice and enlightenment are one and the same /ince this is the practice of enlightenment, the
1

beginner's practice of the %a" itself is the whole of original enlightenment #herefore, when instructions about the attitude toward practice are given7 it is said that "ou should not e)pect enlightenment apart from practice #his is because the practice itself is original enlightenment being directl" pointed out /ince it is the enlightenment of practice, enlightenment is endless 2 since it is the practice of enlightenment practice is beginningless #herefore, both /hakamuni- 'uddha and the 8enerable 9ahakas"apa were absorbed and animated b" this practice of enlightenment :reat 9aster 'odhidharma and $n; the /i)th !atriarch were also pulled and turned around b" this practice of enlightenment #he wa" of dwelling in and maintaining the buddha-dharma has alwa"s been like this

'" nature, practice cannot be separated from enlightenment (ortunatel", undivided genuine practice has alread" been transmitted to us <ur practice of the %a" as beginners attains undivided original enlightenment on the ground of absolute realit" %e must know that, in order not to defile enlightenment which is inseparable from practice 'uddhas and !atriarchs constantl" urge us not to let up in our practice %hen we let go of genuine practice, original enlightenment fills our hands 2 when we become free from original enlightenment genuine practice is carried on throughout our whole bod"

4.

[Shobogenzo Zanmai-o-zanmai]

151

#hat which directl" goes be"ond the whole world is kekkafuza =sitting in full-lotus> It is what is most venerable in the house of the 'uddhas and !atriarchs #hat which kicks awa" the heads of non-'uddhists and demons and enables us to be inhabitants of the innermost room of the house of the 'uddhas and !atriarchs is kekkafuza <nl" this practice transcends the pinnacle of the 'uddhas and !atriarchs #herefore, the 'uddhas and !atriarchs have been practicing zazen alone, without pursuing an"thing else %e must know that the whole world of zazen and the whole world of other things are totall" different 5ealizing this, we must clarif" and affirm the arousing of bodhi-mind, practice, awareness, and nirvana of the 'uddhas and !atriarchs &t the ver" time we are doing zazen, we must stud" whether the whole world is vertical or horizontal %hen we are actuall" sitting, just what is zazen3 Is it an animated activit"3 Is it like the vigorous actions of a fish3 Is it thinking or not-thinking3 Is it an action or a non-action3 Do we sit in the sitting or in our bod" and mind 3 <r, do we sit dropping-off sitting in the seated bod" and mind, or is sitting "et something else3 %e have to stud" these and other innumerable details -regarding zazen. %e must practice kekkafuza of the bod" %e must practice kekkafuza of the mind %e must practice kekkafuza of dropping off bod" and mind 9" late teacher #endo ?"ojo, the ancient 'uddha @AB said, 4!racticing zazen is dropping off bod" and mind 6ou can attain this through the practice of shikantaza alone #he practices of incense burning, bowing, nenbutsu , repentence or of reading the sutras are not necessar" 4 In the last several hundred "ears, m" late teacher alone gouged out the e"es of the 'uddhas and !atriarchs and sat therein (ew masters in ,hina have been equal to him (ew people have clarified the fact that sitting is the buddha- dharma itself, that the buddha-dharma is nothing but sitting $ven though some have understood through e)periences that sitting is the buddha-dharma, none have known that sitting is just sitting 9uch less, have there been an" who have maintained the buddha-dharma just as the buddha- dharma
2

#herefore, there is sitting of the mind, which is different from sitting of the bod" #here is sitting of the bod", which is different from sitting of the mind #here is sitting of dropping-off bod" and mind, which is different from sitting of dropping-off bod" and mind :rasping this corresponds to the practice and understanding of the 'uddhas and !atriarchs 6ou must keep hold of memor", imagination, and contemplation 6ou must stud" thoroughl" intellect, volition, and consciousness /hak"amuni 'uddha said to his &ssembl", 4If "ou sit in kekkafuza , samadhi is actualized in "our bod" and mind #he virtue of zazen is respected b" all people It is like the sun illuminating the world /leepiness and lassitude which obscure the mind are removed #he bod" becomes light2 neither tired nor wear" #he awareness is also clear and tranquil /erene sitting is like a dragon l"ing coiled up /eeing even a painting of one sitting in kekkafuza , the Devil- king becomes frightened Cow much more fearful will he be, if he sees a person awakened to the %a", actuall" sitting serenel" and immovabl" 4 #herefore, even the Devil-king will be astonished, distressed, and frightened, whenever he sees so much as a painting of one sitting in kekkafuza It goes without sa"ing that the merit of an actual person sitting in zazen is immeasurable #herefore, sitting in our ever" da" life is itself unlimitted hapiness and virtue It is for this reason that /hak"amuni 'uddha told the &ssembl" to sit in kekkafuza ?e)t, the #athagata taught his disciples to sit in the following wa" 4?on-buddhist practitioners have sought the wa" b" various practices such as continuall" standing on tiptoe, or constantl" standing, or putting one's legs on one's shoulders /uch rigid and narrow minds will sink into a sea of falsehood /uch postures are unstable and uncomfortable #herefore, the 'uddha teaches his disciples to sit in kekkafuza , keeping the bod" upright If one's bod" is straight, one's mind is easil" straightened too If one sits keeping one's bod" upright, one's mind does not become dull #he mind is upright, the intention is right, and one is not entangle in thoughts <ne must be aware when one's mind runs around in distraction, or when one's bod" leans or swa"s, and allow both =bod" and mind> to return to sitting upright &ctualize and enter samadhi, being aware of the various kinds of wandering thoughts and distractions !ractice in this wa" and realize and enter the king of samadhis 4

?ow, we must understand clearl" that kekkafuza itself is the king of samadhis !ekkafuza itself is realizing and entering this samadhi &ll other samadhis are the attendants of this king of samadhis !ekkafuza is straight bod", straight mind, straight bod" and mind, the 'uddhas and !atriarchs themselves, practice-enlightenment itself, the essence of buddha-dharma, and the life-blood -of 'uddha. itself ' %e sit in kekkafuza with this human skin, flesh, bones, and marrow, actualizing the king of samadhis /hak"amuni 'uddha alwa"s upheld and maintained kekkafuza Ce intimatel" transmitted kekkafuza to his disciples, and taught it to la" people #his is the mind-seal which has been transmitted through the seven 'uddhas @AD %hile /ha- k"amuni 'uddha sat in kekkafuza under the bodhi-tree, a period of fift" or si)t" ka"#as , immeasurable ka"#as passed

Cis sitting for twent"-one da"s or his occasional sitting in kekkafuza itself was nothing but turning the wheel of genuine dharma #his is the essence of the teachings of his whole lifetime It is perfect, lacking nothing !ekkafuza is -the essence of. all of the sutras #his is when 'uddha sees 'uddha &t the ver" moment of sitting, sentient beings attain buddhahood #he (irst !atriarch 'odhidharma came to ,hina from India and sat zazen at /horin temple in the crossed leg posture, facing the wall, for nine "ears /ince then, the essence of the buddha-dharma has penetrated throughout ,hina #he life-blood of 'oddhidharma is nothing but kekkafuza 'efore the (irst !atriarch came to ,hina, people in the $ast did not know kekkafuza It was after he came from the %est that it became known #herefore, living in a communut" of practitioners $sorin% , sitting in kekkafuza wholeheartedl" da" and night, pursuing nothing else, for one's whole lifetime, is the king of samadhis

5.

[From Shobogenzo zazenshin]

15&

%hen the :reat 9aster 6akusan Eodo@AA was sitting, a certain monk asked him 4what do "ou think of when "ou sit 4 #he master replied, 4I think of not-thinking 4 #he monk saked, 4Cow do "ou think of not-thinking34 #he master said, 4'e"ond-thinking 4

5ealizing these words of the :reat 9aster, we must learn and receive the proper transmission of immovable sitting #his is the wa" to practice the immovable sitting which has been transmitted in the 'uddha-%a" &lthough 6akusan was not the onl" one who mentioned 'thinking in immovable sitting'2 his words are most e)cellent

%hat he said was 'thinking of not-thinking' #hinking is the skin, flesh, bones and marrow -of zazen., not- thinking is also the skin, flesh, bones, and marrow -of zazen.

%hat the monk asked was, 4how to think of not- thinking' #rul", 'not-thinking' has been discussed from ancient times, but we have to question how-to-think %e cannot sa" that there is no thinking in immovable sitting (or what reason can we not realize the infinite profoundit" of immovable sitting 3 If we are not e)tremel" stupid, we are capable of questioning and thinking about it

#he :reat 9aster said, 4'e"ond-thinking 4 /ince it is clear that we use be"ondthinking, whenever we think of not-thinking we use be"ond-thinking #here is a 'who' in be"ond-thinking #hat 'who' upholds the self $ven though the one who is sitting immovabl" is the self, the immovable sitting is not limited to thinking Immovable sitting is just immovable sitting

&lthough immovable sitting is immovable sitting, how it is possible for immovable sitting to think of immovable sitting3 #herefore, immovable sitting cannot be fathomed b" 'uddha, b" enlightenment, or b" intellect Immovable sitting had been directl" transmitted in this manner for thirt"-si) generations from /hak"amuni 'uddha to 6akusan %hen we trace back to the origin from 6akusan, we find /hakamuni 'uddha thirt"-si) generations before In this proper transmission, there is think-of-not- thinking from the outset ?evertheless, these da"s, some careless stupid people sa", 4!ractice zazen and eliminate the thoughts in "our mind #his is the tranquil stage -of enlightenment. F #his view is beneath even the views of the Cina"ana practitioners, it is inferior to the teachings of human and heavenl" beings #hose who hold this view cannot be called the students of the buddha-dharma In recent ,hina, there are man" such practitioners It is reall" sad that the %a" of the !atriarchs falls into ruin #here is another kind of people insisting that the practice of zazen is important for beginners It is not necessaril" the practice for 'uddhas and !atriarchs %alking is Zen /itting is Zen #herefore whether speaking or being silent, whether acting, standing still, or whenever, the true-self is alwa"s at ease Do not be concerned with the present practice of zazen 9an" of the descendants of 5inzai hold this sort of view #he" sa" so because the" have not correctl" received the true life of the buddha-dharma %hat is beginner's mind 3 %hat is not beginner's mind 3 %hat do "ou mean when "ou sa" beginners 3 6ou must know that for true stud" of the %a", "ou definitel" have to practice zazen -without being concerned whether "ou are a beginner or an e)perienced practitioner. #he essential point in doing so, is to practice 'uddha without seeking to become 'uddha /ince practicing- 'uddha is not becoming 'uddha again, the koan manifests itself in practice /ince the bod" -which is practicing zazen. is alread" 'uddha, it does not become 'uddha %hen we break our limited views, sitting-'uddha is not accompanied with becoming-'uddha &t this ver" time, with the power inherent from thousands of "ears, "ou can go freel" into both buddhahood and the realm of demons &ll actions such as going ahead and coming back fill both the tiniest crack as well as the broadest valle" @AG

6.

[From Shobogenzo Zazenshin]

&lthough this has continued from the ancient past, there are few who know what zazen reall" is In present da" ,hina, among the abbots of the great monasteries, there are man" who do not understand zazen or do not even stud" it <ne cannot sa" none but ver" few who clearl" understand zazen ,ertainl", in ever" monaster", there is a schedule for zazen Zazen is regarded as the most important practice for the abbots and other monks #o encourage their students, abbots recommend the practice of zazen &nd "et, few of them reall" understand -what zazen is. #herefore, from the ancient past to the present, there have been a few masters who wrote such works as the Zazen met =?otes on Zazen>, the Zazengi =Instruction on Zazen>, and the Zazenshin =#he &cupuncture-needle of Zazen> &mong these writings, the Zazenmei and Zazengi are no good at all #he Zazenshin does not clearl" describe the true meaning of zazen practice #hese were written b" people who did not understand nor solel" transmit zazen #he Zazenshin is in the !eitoku-'entroku, Zazenmei and others are in the !atai-futoroku

It is ver" sad that although these masters spent their whole lives in various monasteries, the" did not devote themselves to practicing zazen #heir sitting was not their own self, their practice did not involve encountering their own self #his is not because zazen did not agree with their bod" and mind, but because the" did not aspire to trul" practice zazen, the" were carelessl" into)icated b" delusions In their writings, we onl" find that the" encouraged people to return to original tranquilt" #he practice that the" emphasized was meaninglessl" to stop thinking and become still #heir wa" of practice is inferior to the step-b"-step practice, which is accomplished b" contemplation -of truth., training of mind, gaining reward and pacif"ing the mind #heir view is no match for the philosoph" of practice through the ten stages of the bodhisattva Cow was it possible for them to transmit the zazen of the 'uddhas and !atriarchs #hose writings were mistakenl" compiled or composed b" the scholars in the /ong d"nast" in ,hina /tudents toda" should not read them #he Zazenshin written b" Zen 9aster %anshi /h;gaku, the abbot of #end; Eeitokuji monaster" on #aihaku san mountain in the :reat /ong ,hina, is the onl" work which e)presses the true teachings of the 'uddhas and !atriarchs on zazen Cis is the true Zazenshin Ce e)pressed the essence of zazen completel" #he 9aster was a light which illuminates the whole dharma-world Ce is a true !atiarch among the 'uddhas and !atriarchs in the past and present 'uddhas in each generation are led b" this Zazenshin !atriarchs in the past and present actualized themselves through this Zazenshin Cis Zazenshin is as follows1 #he 'e-all of the 'uddhas and end-all of the !atriarchs Enowing without touching things Illuminating whthout facing objects Enowing without touching things, wisdom is b" nature inconspicuous Illuminating without facing objects, illumination is b" nature subtle #he wisdom which is b" nature inconspicuous, never has discriminative thoughts #he illumination which is b" nature subtle, never has the slightest separation #he wisdom, which never has discriminative thoughts, has no dichotom", but sees oneness #he illumination, which never has the slightest separation, has no attachment, but evident #he water is clear to the bottom, a fish is swimming deliberatel" #he sk" is infinitel" vast, a bird is fl"ing far awa" #he Zazenshin written b" the Zen 9aster %anshi is like this &mong the prominent masters in the past he alone wrote such Zazenshin #hough made to e)press the realit" of zazen, none, even over a span of one or two lifetimes, e)pressed it like this Zazenshin does #here is nothing else an"where #his is the onl" true Zazenshin %hen m" late master gave a lecture in the dharma hall, he often said that %anshi was the ancient 'uddha =kobut- su% Ce never called an" one else b" that name If one has the e"e to discern people, one is able to appreciate even the 'uddhas and !atriarchs %e trul" know that there is a 'uddha-!atriarch among the descendants of #ozan ?ow, eight" some "ears have passed since %anshi passed awa" <n reading his Zazenshin , I wrote m" own #oda" is 9arch @H, of the third "ear of ?inji =@BIB> <nl" eight"-five "ears passed since the da" %anshi passed awa" on <ctober H, the twent"-seventh "ear of /hoko =@@AJ> 9" Zazenshin is as follows

#he 'e-all of the 'uddhas and end-all of the !atriarchs 'eing actualized within not-thinking 'eing formed within non-dependence 'eing actualized within not-thinking, the actualization is b" nature intimate 'eing formed within non-dependence, the formation is b" nature evident #he intimate actualization never has defilement #he evident manifestation never has distinction Intimateness without defilement is being emancipated without rel"ing on an"thing ,learness be"ond distinction is practice without aiming at it #he water is clear to the earth, a fish is swimming like a fish #he sk" is vast and e)tends to the heaven, a bird is fl"ing like a bird &lthough I don't mean to sa" that %anshi's Zazenshin does not full" e)press the realit" of zazen, I should write as I have above #he descendants of the 'uddhas and !atriarchs must stud" and practice zazen as the vital matter Zazen is the trueseal of the single-transmission

7.

[From Sh(b(genz(-Zuimonki ) 1-1]

15*

/ince being the 'uddha's child is following the 'uddha' s teachings and reaching buddhahood directl", we must devote ourselves to following the teachings and put all our effort into the practice of the %a" #he true practice, which is in accordance with the teachings, is nothing but shikantaza =just sitting>, which is the essence of the life in this sorin =monaster"> toda" #hink this over deepl"

8.[From Shobogenzo-Zuimonki )"-+]

!ractitioners of the %a" certainl" ought to maintain C"akujo's regulations #he form of maintaining the regulations is receiving and observing the precepts and practicing zazen, etc #he meaning of reciting the !recept /utra da" and night and observing the precepts single-mindedl" is nothing other than practicing shikantaza , and following the activities of the ancient masters %hen we sit zazen, what precept is not observed, what merit is not actualized 3 #he wa"s of practice carried on b" the ancient masters have a profound meaning %ithout holding on to personal preferences, we should go along with the assembl" and practice in accordance with those wa"s

9.[From Shobogenzo-Zuimonki) 1-1&]

It depends upon one's character or capabilit", however up to now, it is zazen which has been handed down and concentrated on in the communities of the !atriarchs #his practice is suitable for all people and can be practiced b" those of superior, mediocre, or inferior capabilities %hen I was in ,hina, in the assembl" of m" late master #endo ?"ojo, I sat zazen da" and night after I heard this truth

10.

[From Shobogenzo-Zuimonki) +-+,]

Is the %a" attained through mind or bod"3 In the teaching-schools, it is said that since bod" and mind are not separate, the %a" is attained through the bod" 6et, it is not clear that we attain the %a" through the bod", because the" sa", 4since4 bod" and mind are not separate In Zen, the %a" is attained through both bod" and mind

&s long as we onl" think about the buddha-dharma with our minds, the %a" will never be grasped, even in a thousand lifetimes or a m"riad of eons %hen we let go of our minds and cast aside our views and understanding, the %a" will be actualized (or e)ample, one sage clarified true mind when he saw peach blossoms, and another realized the %a" when he heard the sound of tile hitting bamboo #he" attained the %a" through their bodies #herefore, when we completel" cast aside our thoughts and views and practice shikantaza , we will become intimate with the %a" (or this reason, the %a" is doubtlessl" attained through the bod" #his is %h" I encourage "ou to practice zazen wholeheartedl"

11.

[From Shobogenzo-Zuimonki) 5-+-]

#he most vital concern in learning the %a" is to practice zazen In ,hina, man" people attained the %a" entirel" through the power of zazen If one concentrates on practicing zazen continuousl", even an ignorant person, who does not understand a single question, can be superior to an intelligent person who has been stud"ing for a long time #herefore, practitioners must practice shikantaza wholeheartedl" without concerning themselves with other things #he %a" of the 'uddhas and !atriarchs is nothing but zazen Do not pursue an"thing else

12.
/anzen
@AK

[Shobogenzo Zazengi] is zazen

15.

& quiet place is most suitable for doing zazen !lace a thick mat on the floor Do not allow drafts or mist to enter the room Do not allow rain or dew to leak in !rotect the place where "ou sit2 keep it in a good condition &ncient sages sat on the diamond seat@GL or on a large rock #he" all laid grass thickl" and sat on it Eeep the place where "ou sit well-lit It should be dark neither during the da" nor at night It is essential that it be warm in winter and cool in summer Met go of all relations, and set all affairs at rest 'eing good is not-thinking2 being evil is not-thinking =Zazen> has nothing to do with the function of intellect, volition, or consciousness, nor with memor", imagination, or contemplation Do not seek to become a 'uddha 'e free from the discrimination of sitting and l"ing down 'e moderate in drinking and eating Do not squander "our time 'e as eager to do zazen as "ou would be to e)tinguish a fire upon "our head #he (ifth !atriarch on 9t <bai@G@ practiced nothing but zazen %hen "ou do zazen, wear a kesa 1 , + , and use a zafu 1 , - #he zafu should not e)tend completel" under "our legs, but should be placed just under "our buttocks, so that "our legs are on the zaniku 1 , & , and "our spine is on the zafu #his is the wa" that the 'uddhas and !atriarchs sit when the" do zazen 6ou ma" sit in either hankafuza =half-lotus> or kekkafuza =full-lotus> %hen "ou sit in kekkafuza , put "our right foot on "our left thigh, and put "our left foot on "our right thigh #he line of "our toes should be even with the outer line of "our thighs %hen "ou sit in hankafuza , just put "our left foot on "our right thigh Eeep "our clothing loose, but neat !ut "our right hand palm up on "our left foot &nd "our left hand palm up on "our right palm #he tips of "our thumbs should be lightl" touching !osition "our hands as above, and put them close to "our bod" #he tips of "our thumbs should be just in front of "our navel /it upright in the proper position Mean neither to the left nor to the right, neither forward nor backward

6our ears should be in line with "our shoulders2 "our nose in line with "our navel !lace "our tongue against the roof of "our mouth 'reath through "our nose 6our lips and jaw should be closed Eeep "our e"es open, but neither too widel" nor too narrowl" &djust "our bod" and mind in this wa"2 then e)hale full" and take a breath /it stabl" in samadhi #hink of not-thinking Cow do "ou think of not-thinking3 'e"ond-thinking #his is the wa" of doing zazen in accord with the dharma Zazen is not learning -step-b"-step. meditation 5ather zazen itself is the dharma-gate of great peace-and-jo" $nir/ana > It is undefiled practiceenlightenment

*iju"u-zanmai - #he $nd

%hen I lived in the western part of *apan =E"ushu> @GA, there were some la" people who earnestl" studied and practiced zazen, which is the be-all and end-all of the 'uddhas and !atriarchs #he" wanted to read the words of the ancient masters as a guide for their practice-enlightenment /ince the" could not read ,hinese, I wanted to give them a *apanese te)t I looked through various te)ts written b" *apanese masters, both ancient and contemporar", "et none of them were in accord with Dogen Zenji's teachings (or this reason, I wrote the 0i1u2uZanmai , and offered it to them In the Shobogenzo Bendow a, Dogen Zenji said that la" people should also practice zazen, and that gaining the %a" has nothing to do with being a monk or la" person It depends solel" on the aspiration of the practitioner %e should respectfull" follow his teaching #his summer, a few friends came from /anshu =eastern &ichi !refecture> and helped me during the summer practice period #he" read the manuscript and recommended that I publish it /o, I collected some of DNgen Zenji's writings =on zazen> and added them to m" own writing I hope this will be helpful for la" people in their practice

3he se4ond 2ear of 5enbun during the season of the or4hids [Se#tember +., 1*-*]

3he abbot of !uin1i in 6akasa

7enzan Zuiho