The Quiet of Early Morning
The first time I truly understood the practice of zazen was during a chilly autumn morning at a small temple in Kyoto. It was five in the morning. The temple bell had just signaled the start of the day, and the air was crisp with the promise of dawn. As I settled onto the zafu, a round meditation cushion, I noticed a monk quietly sitting across the room. He was motionless, his presence as steady as the mountains surrounding us. For the next hour, we sat together, not speaking, not moving. It was a simple act, but in that stillness, I felt the profound depth of what it means to just sit and be.
This is the essence of zazen,seated meditation. It’s a core practice in Zen Buddhism and a meaningful ritual for many who have never stepped inside a monastery. Zazen asks us not to relax, but to be fully ourselves, present and upright. It is about finding effort in posture and release in attention.
In zazen, there is nothing to achieve. Only to sit and be here.
Origins and Meaning
The term zazen (座禅) is composed of two kanji: 座 (za), meaning “to sit,” and 禅 (zen), which refers to “meditative absorption” and traces its roots to the Sanskrit word dhyana. The practice of zazen arrived in Japan in the twelfth and thirteenth centuries, carried by monks returning from China, who brought with them teachings that could not be left behind.
A pivotal figure in the development of zazen in Japan was Dogen Zenji (道元禅師). Born in Kyoto in 1200, Dogen traveled to China to deepen his understanding of Zen Buddhism. Upon his return, he introduced the concept of shikantaza (只管打坐),“just sitting” or “wholehearted sitting.” Dogen’s teaching emphasized that enlightenment is not a distant goal but is expressed through the act of sitting itself. This idea forms the foundation of the Soto school (曹洞宗) of Zen, which focuses on long periods of open, still sitting.
In contrast, the Rinzai school (臨済宗), also introduced to Japan in the same era, includes the use of koans (公案), paradoxical questions designed to cut through conceptual thought. Practitioners of Rinzai engage deeply with koans to gain direct insight into the nature of the mind, known as kensho (見性). Both Soto and Rinzai emphasize posture and breath, though for those beginning outside a formal school, it is not necessary to choose a specific path. The essential step is simply to sit.
Practicing Stillness
Finding Your Posture
A proper posture is central to zazen. Sit on a cushion, blanket, or chair that allows your hips to be higher than your knees, facilitating a slight forward tilt of the pelvis. Cross-legged positions such as half-lotus or full-lotus are traditional, but if these are uncomfortable, sitting on a chair with your feet flat on the ground is perfectly acceptable.
The spine should be long and upright, yet relaxed. Visualize a thread gently pulling the crown of your head toward the ceiling. Tuck your chin slightly, and allow your shoulders to settle. Your hands should form the cosmic mudra (法界定印), with the left hand resting in the right, palms facing up, and thumbs lightly touching. This mudra is held in the lap just below the navel and serves as a mirror of the mind’s state.
Keep your mouth closed, with your teeth slightly apart and your tongue resting against the roof of your mouth. Your eyes should be half-open, gazing downward at a forty-five-degree angle. This soft focus prevents drowsiness and distraction.
The Breath
Breathing during zazen is through the nose, natural and unforced. Allow the belly to move with the breath, while the chest remains relatively still. When your mind begins to scatter, a slightly longer exhale can help ground you. Let each breath empty completely before the next inhale begins,this is not a technique, but a gentle way to return to the present.
In Soto practice, there is often no formal counting of breaths. Instead, you let the breath occur naturally. However, some teachers recommend counting exhalations from one to ten to anchor attention in the early stages. If you lose count, simply start again at one, not as a punishment, but as a way to return.
Walking Meditation: Kinhin
Kinhin (経行) is the practice of walking meditation that often follows zazen. It is not a break from meditation but a continuation of it in motion. Stand from your cushion, form a loose fist with your left hand, wrap your right hand around it, and hold both against your chest. Walk slowly, coordinating each step with your breath,one small step per exhale.
In your own home, walk in a small oval or square. Done sincerely, kinhin can transform even a simple walk down a hallway into a meditative practice.
What Most People Misunderstand
Here’s what many outside the Zen tradition get wrong about zazen: they expect it to be a path to a special state of mind,calmness, clarity, or even an empty mind. While these states may occasionally arise, pursuing them can lead one away from the essence of the practice.
Zazen is not a delivery system for peak states. It is a practice of sitting honestly with whatever is present. Whether your sit is boring, restless, or peaceful, you are practicing. The work lies in how you engage with what arises, not in achieving a particular state.
“Notice the reaching, then return to posture and breath.”
It’s also common to judge the quality of each session, labeling one as “good” and another as “bad.” This judgment turns the practice into a project of the ego, rather than a practice of presence. The key is to treat each sit as if it were the first, free of history.
Remember, zazen involves effort, but not in the sense of forcing the mind to stop thinking. Trying to suppress thoughts is like trying to press water flat with your hands,the more you press, the more agitated it becomes. Instead, soften your effort by ten percent, sitting with what is rather than wrestling with what you believe should be.
A Simple Practice to Start
Begin with small steps and consistency.
- Day 1: Sit for five minutes in the morning. Focus on posture and breath.
- Day 2: Sit for five minutes in the evening. Count breaths from one to ten.
- Day 3: Increase to seven minutes. Restart the count if you lose track.
- Day 4: Sit for seven minutes without counting. Simply observe the breath.
- Day 5: Extend to ten minutes. Bow once before sitting, once after.
- Day 6: Sit for ten minutes, followed by three minutes of kinhin.
- Day 7: Sit for ten minutes. Afterward, jot down three observations. What did you notice? What was challenging? What recurred?
A Moment I Remember
I recall a particular moment when zazen deeply resonated with me. It was during a retreat in the mountains of Nagano, where I had been practicing for several days. As I sat among other practitioners, surrounded by the quiet strength of the forest, I suddenly felt a profound connection to everything around me. It wasn’t a mystical experience, but a simple awareness that I was part of the world, not separate from it. This moment reminded me of the interconnectedness that Mono no aware often evokes, the poignant awareness of impermanence and beauty in every moment.
In Conversation With Other Practices
Zazen is deeply intertwined with several other Japanese concepts. The practice of zazen can enhance one’s appreciation for Wabi-sabi, the beauty found in imperfection and the transient nature of life. As you sit, you may begin to notice the subtle shifts in your mental and physical state, much like the delicate changes observed during Hanami, the viewing of cherry blossoms,a reminder of life’s fleeting beauty.
Moreover, the discipline of zazen is reflected in the meticulous attention to detail found in Shodō, the art of Japanese calligraphy. Both practices emphasize presence, intention, and the flow of movement. In a similar vein, the quiet focus cultivated in zazen can deepen one’s experience of Ikigai, the sense of purpose that arises from living in alignment with one’s values and passions.
FAQ
Do I Need a Teacher to Start Practicing Zazen?
While having a teacher can be beneficial, especially when questions arise that can’t be answered through reading, it’s not necessary to begin. Many people start with books or online resources. However, if you are interested in exploring koans or deepening your practice, visiting a local Zen center or temple can provide valuable guidance. In Japan, many temples offer zazen sessions open to beginners.
How Does Zazen Differ From Other Meditation Forms?
Zazen in the Soto tradition is characterized by open awareness,maintaining an upright posture, allowing the breath to flow naturally, and being fully present with whatever arises. Unlike other meditation forms that may use visualization or guided objects, zazen’s focus is on the present moment without specific direction or exclusion. The Rinzai tradition incorporates koans as focal points, yet both emphasize the importance of posture as integral to awareness.
How Long Should Each Session Last?
Consistency is more important than duration. Starting with five minutes daily is beneficial and can gradually be increased to ten, then fifteen to twenty minutes over time. Many practitioners find twenty to thirty minutes per day to be a sustainable practice. Avoid rushing into long sessions, as this can turn meditation into an endurance exercise rather than a contemplative practice.
Can I Practice Zazen on a Chair?
Absolutely. While traditional practices often use cushions, the quality of posture is what matters most. A firm chair with your feet flat on the ground and hands in the cosmic mudra is perfectly suitable. Seiza benches are another option for those who prefer kneeling. The key is to maintain the quality of posture regardless of the seating arrangement.