Zazengi
Introduction
Zazengi (坐禪儀, "The Standard of Seated Meditation") is the eleventh fascicle of Dōgen Zenji's Shōbōgenzō. This concise and practical text presents the essential instructions for the practice of zazen — seated meditation — as transmitted in the Sōtō Zen tradition.
Dōgen provides detailed guidance on the posture, breathing, and attitude of zazen, drawing on the teachings of the ancient buddhas and patriarchs. The chapter emphasizes that zazen is not merely a technique but the very expression of the buddha-dharma — the awakened body-mind sitting in its natural state, free from striving, grasping, and conceptualization.
The text includes instructions on the proper environment for practice, the arrangement of the meditation cushion, the position of the hands in the cosmic mudra, and the attitude of "non-thinking" (hishiryō) that distinguishes authentic zazen from mere concentration exercises. It serves as a practical manual for the practitioner and a philosophical exploration of the meaning of seated meditation.
To engage *zazen* is to sit in meditation. The place for sitting should be quiet. Lay the sitting mat thickly. Do not allow wind or smoke to enter; do not permit rain or dew to leak in. Protect and maintain the ground that accommodates your body. There are traces of those who sat upon vajra, who sat upon great rock; they all spread grass thickly and sat. The sitting place should be bright, not dark day or night. Take winter warmth and summer coolness as your method. Let go of all conditions, put all matters to rest. Do not think of good, do not think of evil. It is not mind, consciousness, or thought; it is not reflection, imagination, or contemplation.
Do not aim to become a Buddha; let go of sitting and lying down. Regulate eating and drinking; cherish and protect the passing moments. Love *zazen* as one puts out a fire on one's head. The Fifth Patriarch of Huangmei mountain had no other activity; his sole task was *zazen*. When sitting in meditation, wear the *kesa* and spread the *zafu*. The *zafu* is not for the whole body in full lotus; it is spread behind, starting from the midpoint of the crossed legs.
Thus, the area under the stacked feet touches the sitting mat, while the area under the spine rests on the *zafu*. This is the method of sitting at the time of *zazen* for all Buddhas and Patriarchs. One may sit in half-lotus posture, or in full-lotus posture. For full-lotus posture, place the right foot on the left thigh, and the left foot on the right thigh. The tips of the feet should be even with the thighs; they must not be uneven. For half-lotus posture, simply place the left foot upon the right thigh. Loosen the robes and belt and arrange them neatly. Place the right hand on the left foot, and the left hand on the right hand, with the two thumbs touching at the tips.
Position the hands thus, close to the body. The touching tips of the two thumbs should be aligned delicately. Sit upright with the body correctly aligned. Do not lean left or right, do not slump forward or tilt backward. The ears must align with the shoulders, and the nose with the navel. The tongue should rest against the upper palate. Breath should pass through the nose. Lips and teeth should be closed. The eyes should be open, neither wide nor narrow.
Having regulated body and mind in this way, let out a full breath. Sit solidly, settled, and consider the basis of non-thinking. How does one think the basis of non-thinking? It is non-thinking. This precisely is the essential method of *zazen*. *Zazen* is not learning meditation; it is the *dharma* gate of great peace and joy. It is the pure, unstained practice-realization.
The eleventh case of the *Shōbōgenzō* "The Treasury of the True Dharma Eye: The Guidelines for Zazen." For the practice of the Way, the settled, serene method of *zazen* is the essential gate. It is the straightforward, singular, and fundamental matter. You must fully comprehend this. Already having the adornments of *prajñā* and *samādhi*, the Way is perfectly realized. The great function is manifest in great stillness, without a trace of contrivance. Now, when you wish to enter, first cast aside all involvements and cease the ten thousand concerns. Do not consider good or bad. Do not judge right or wrong. Stop the driving movement of mind, intellect, and consciousness. Halt the measuring of thoughts, ideas, and perceptions. Have no designs on becoming a buddha. How could being in *zazen* be concerned with sitting or lying down?
Translated from classical Japanese based on the text established by the SAT database (Shinshū Taishōzō Taikei Database), University of Tokyo. Shōbōgenzō, fascicle 11. Eihei Dōgen Zenji (1200–1253).