Zazengi
Introduction
The Zazengi (坐禪儀, "Rules of zazen") is one of the most practical chapters of the Shōbōgenzō by Dōgen Zenji (1200–1253). Written in classical Japanese, it constitutes the authoritative postural manual of the Sōtō tradition.
Dōgen details with precision the seated posture, the arrangement of the body, the hands and the gaze, before concluding on the very nature of zazen: not a training in meditation, but the "great gate of peace and joy" (daianraku no hōmon) and the unsullied practice-realization.
This text is foundational in that it affirms the complete identity of practice and awakening — zazen is not a means toward a future awakening, but awakening itself in action.
The zen of authentic transmission is zazen. Zazen is practiced in a quiet place. The sitting cushion must be thick.
Do not let wind or smoke enter. Do not let rain or dew penetrate. One must watch over and protect the space where the body rests. There are traces of practitioners who sat upon the indestructible Diamond, upon the immovable rock — all of them arranged a thick layer of grass before sitting down.
The place of practice must be clear and bright. Let it not be dark either by day or by night. Let warmth in winter and coolness in summer be the guiding principles. Abandon all external conditions. Set all things to rest. The good — do not weigh it. The evil — do not weigh it. This is not the activity of the discriminating mind, of consciousness, nor of reflective thought nor of contemplation.
Do not seek to bring about the awakening of the Buddha. Set aside and abandon both sitting and lying down. Moderate food and drink. Preserve and cherish every moment of light and time. Practice zazen with the ardor of someone extinguishing flames devouring their head. The fifth patriarch of Mount Huangmei had no other particular work — he devoted himself solely to zazen.
The posture
At the moment of practicing zazen, put on the kesa. Arrange the zafu. The zafu is not placed entirely under the full lotus posture — it is placed toward the back, from the midpoint of the crossing of the legs. In this way, the lower part of the crossed legs rests on the sitting mat, and the lower part of the spine rests on the zafu. Such is the way of sitting in the zazen of all buddhas and all patriarchs.
One may practice either in half-lotus (han-kafuza), or in full lotus (kekka-fuza). In full lotus, the right foot is placed on the left thigh, and the left foot on the right thigh. The ends of the feet must be aligned with the thighs on both sides. They must not be offset. In half-lotus, one simply places the left foot on the right thigh.
Loosen and adjust your clothing so that it is orderly and well arranged. Place the right hand on the left foot. Place the left hand on the right hand. The two thumbs support each other at their tips. With the two hands arranged in this way, keep them close to the body. The tips of the thumbs facing each other must be placed level with the navel.
Straighten and sit upright. Do not lean to the left, nor to the right. Do not bend forward, nor tip backward. The ears must be aligned with the shoulders; the nose aligned with the navel. The tongue must rest against the upper palate. The breath passes through the nose. The lips and teeth must touch. The eyes must be open — neither wide open nor half-closed.
The practice
Having thus settled body and mind in this way, exhale fully one breath. Sitting in stillness, solid as a mountain — think of this ground that is non-thinking. How does one think of this ground that is non-thinking? This is beyond thinking (hi-shiryō, 非思量). This is precisely the essential method of zazen.
Zazen is not a training in meditation. It is the great gate of peace and joy. It is the unsullied practice-realization.
Translated from classical Japanese based on the text provided by CBETA (Shinshū Taishōzō Taikei Database), University of Tokyo. Written in 1242 (Kangen era).
Original text in classical Japanese (文語). Zazengi, chapter 04. Eihei Dōgen Zenji (1200–1253). Translation: DeepSeek V3.2 via Amazon Bedrock.
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