Jijuyū Zanmai
Introduction
The Jijuyū Zanmai — "the samadhi (三昧) of the reception (受用) of self (自)" — is a fascicle of the Shōbōgenzō by Dōgen Zenji (1200–1253). It unfolds Dōgen's deepest vision of the nature of zazen as the direct expression of awakening.
Jijuyū is a technical Buddhist term: "to receive oneself," in the sense that the buddha enjoys (yū) of (ji) his own nature (ji) — awakening recognizes itself. In this text, Dōgen shows that zazen is not a means of attaining awakening, but awakening itself as it manifests.
This is one of Dōgen's densest and most profound texts. It is often read alongside the Fukanzazengi to understand not only how to practice, but why — and above all, what zazen truly is.
All buddhas and all patriarchs are within the samadhi of self-reception. To dwell in this samadhi, to practice and confirm it without ever departing from it — this is the straight path of buddhas and patriarchs.
Grasp the mind, flesh, and bones: to sit in this samadhi is already complete. It is the totality of practice-awakening. In this samadhi, nothing is added and nothing is taken away. It is the gate of rest for all buddhas.
Thus, when ancient buddhas and present buddhas manifest great illumination, they never depart from it. This is why buddhas and patriarchs abide in this samadhi without moving from it. They walk, stop, sit, and lie down in this samadhi. Eating, dressing, speaking, keeping silent — all of this is within this samadhi.
Do not think that this samadhi exists only in formal zazen. The essence of zazen pervades all postures. But among all postures, sitting in zazen is the king of samadhis. It is the place where all buddha-patriarchs dwell, awaken, and confirm.
Understand this: to sit in zazen is to sit in the samadhi of self-reception. It is not an exercise to attain awakening. It is not one technique among others. It is awakening itself in the posture of zazen.
In this samadhi, the self receives the self. Not that the self receives something from outside — but that the self manifests to itself in its entirety. This is what "jijuyū" means: to receive one's own joy, to live within one's own nature.
When you sit in zazen, body and mind drop away of themselves. It is not you who makes them drop — they drop of themselves. In this letting go, the samadhi manifests. In this samadhi, the ten thousand dharmas come to confirm the self.
Do not seek this samadhi outside of zazen. Do not think that one must first practice zazen in order to then obtain this samadhi. Zazen is this samadhi. To sit is to receive oneself. Practice is awakening.
This is why Dōgen says: practice and awakening are one. To practice the Way is to awaken to the Way. To awaken to the Way is to practice the Way. There is no practice separate from awakening, no awakening separate from practice.
In this samadhi of self-reception, all buddhas of the three times are present. All buddha-lands manifest. All generations of patriarchs are there. This is not poetic exaggeration — it is the reality of zazen when it is rightly understood.
Now, sit. Let body and mind fall away. Receive yourself. This is the samadhi of self-reception. This is the way of all buddhas.
Translated from classical Japanese. Eihei Dōgen (永平道元, 1200–1253), founder of the Japanese Sōtō school. Fascicle of the Shōbōgenzō.