Zammai Ō Zammai
Introduction
The fascicle "Zammai Ō Zammai" (The King of Samadhis Samadhi) centers on the profound significance of seated meditation, specifically in the full lotus posture (*kekka fuza*), which Dōgen presents not merely as a preliminary technique but as the very essence and consummation of the Buddha Way. The subject is the absolute primacy of *zazen* (seated meditation) as the complete expression of enlightenment itself. Dōgen's central argument is that this posture is the singular, all-encompassing Dharma through which one fully transcends ordinary realms and directly enters the "house of the Buddhas and Ancestors." It is the "one dharma" that constitutes the entire activity of the awakened ones, leaving no other task. The text asserts that the "entire realm of sitting" is utterly distinct from all other activities; to clarify this principle is to confirm the Buddha's own awakening, practice, and nirvana.
Key terms and images illuminate this radical equation of form and realization. Dōgen describes seated meditation as "suddenly transcending the entire realm" and "treading upon the heads of non-Buddhist demons," framing it as an act of ultimate spiritual sovereignty. He employs a series of potent koan-like inquiries—asking if the realm of sitting is vertical or horizontal, or if the sitting itself is "turning somersaults or vividly alive"—to disrupt conceptual grasping and point to direct experience. The pivotal concept of "body and mind fallen away" (*shinjin datsuraku*), a phrase Dōgen highlights as the core instruction of his own teacher, is presented as the true meaning of engaging in Zen. Furthermore, Dōgen identifies this seated posture with the "King of Samadhis," the supreme state of concentrated absorption from which all other meditative states derive, and he explicitly links it to the "mind-seal" transmitted by the Seven Buddhas and Ancestors, including Shakyamuni Buddha beneath the Bodhi tree and Bodhidharma facing the wall at Shaolin.
The importance of this fascicle lies in its definitive and uncompromising location of the entire Buddhist path within the act of sitting itself. Dōgen systematically elevates *zazen* above all other Buddhist practices—such as offering incense, prostrations, or sutra study—declaring them unnecessary. He historicizes this teaching by crediting his teacher, the "ancient Buddha" Rujing, with its rediscovery, and by tracing its authentic transmission from Shakyamuni through Bodhidharma to Japan. Ultimately, "Zammai Ō Zammai" serves as a foundational doctrinal pillar for the Sōtō school, articulating the principle that practice and enlightenment are inseparable: the upright, attentive posture of *zazen* is not a means to an end but is itself the immediate manifestation of the Buddha-Dharma, the "true such-time of all beings attaining Buddhahood."
Suddenly transcending the entire realm, to be born supremely noble within the house of the Buddhas and Ancestors—this is seated meditation in the full lotus posture. Treading upon and overturning the heads of non-Buddhist demons, to be an insider within the inner sanctum of the Buddhas and Ancestors—this is seated meditation in the full lotus posture. To transcend the ultimate of ultimates for the Buddhas and Ancestors is solely this one dharma. Therefore, the Buddhas and Ancestors devote themselves to this and have no other tasks. You should know that the entire realm of sitting and the entire realm of other things are vastly different.
Clarifying this principle, one confirms the initial aspiration, practice, enlightenment, and nirvana of the Buddhas and Ancestors. At the very time of sitting, one should investigate: Is the entire realm vertical or horizontal? At the very time of sitting, what is that sitting? Is it turning somersaults, or is it vividly alive? Is it thinking or not-thinking? Is it doing or non-doing? Does one sit within sitting, or sit within body and mind? Does one sit having cast off sitting, body, mind, and the like?
There should be investigation of these thousands upon ten thousands of points. One should sit the full lotus posture with the body; one should sit the full lotus posture with the mind; one should sit the full lotus posture of body and mind fallen away.
The ancient Buddha, our former master, said: “To engage in Zen meditation is to let body and mind drop away. One must simply devote oneself to seated meditation. There is no need to offer incense, perform prostrations, recite the Buddha’s name, practice repentance, or study sutras.” He clearly excavated the eye of the Buddhas and ancestors, and to sit in meditation within the eye of the Buddhas and ancestors—for four or five hundred years since, there has been only our former master alone; in the land of China, none have stood shoulder to shoulder with him. That seated meditation is the Buddha-Dharma, and that the Buddha-Dharma is seated meditation—this he made clear as a rare truth.
Even if one understands seated meditation as the Buddha-Dharma, to know seated meditation as seated meditation has not yet been attained. How much less could one maintain the Buddha-Dharma as the Buddha-Dharma? Therefore, there is meditation of the mind, and it is not the same as meditation of the body. There is meditation of the body, and it is not the same as meditation of the mind.
There is meditation in which body and mind drop away, and it is not the same as meditation in which body and mind drop away. Since it is thus, it is the accord of practice and understanding of the Buddhas and ancestors. This thought and contemplation should be maintained; this mind, thought, and consciousness should be investigated.
The Buddha Shakyamuni addressed the assembly, saying: "If one sits in the full lotus posture, body and mind realize samadhi. Majestic virtue is revered by all, like the sun illuminating the world. It dispels the drowsiness that shrouds the mind, the body becomes light and unwearied, awakening too becomes effortless, and serene sitting is like a coiled dragon. Even seeing a painting of one sitting in lotus posture, the demon king is alarmed and terrified. How much more so for one who has realized the Way, sitting serenely without wavering?" Therefore, even upon seeing or hearing of a painted image of the lotus posture, the demon king is startled, troubled, and afraid. How much more so for one who truly sits in lotus posture—its merit cannot be measured. Hence, to sit in meditation as a constant practice is to possess immeasurable blessings and virtue.
The Buddha Shakyamuni addressed the assembly, saying: "For this reason, sit in the full lotus posture." Furthermore, the Tathagata, the World-Honored One, instructed all disciples that they should sit thus. Some non-Buddhist practitioners, some constantly sit with one leg raised seeking the Way, some constantly stand seeking the Way, some carry their feet seeking the Way. Such deranged and agitated minds sink into an ocean of error; their forms are not peaceful and settled. For this reason, the Buddha taught his disciples: "Sit in the full lotus posture, sit with the body upright." Why? Because when the body is upright, the mind is easily made correct.
When one's body sits upright, then the mind is not lazy. Make the mind correct and the intention upright, fastening attention in front. If the mind scatters and runs, if the body leans and sways, gather it back and return it. If you wish to realize samadhi, if you wish to enter samadhi, gather back all the various running thoughts, all the various distractions, entirely and completely. Practicing in this way, one realizes and enters the King of Samadhis, samadhi.
It is clearly known: the cross-legged sitting is the king of samadhi, the samadhi of samadhis. It is verification and entry. All samadhis are vassals of this king of samadhi. The cross-legged sitting is the upright body; it is the upright mind; it is the upright body-mind. It is the upright Buddha and ancestors; it is the upright practice and verification. It is the upright crown of the head; it is the upright lifeline. Now, with the skin, flesh, bones, and marrow of a human being, we sit in the cross-legged posture; we sit in the king of samadhi within samadhi. The World-Honored One constantly maintains and upholds the cross-legged sitting; he correctly transmits the cross-legged sitting to all disciples; he teaches the cross-legged sitting to humans and devas. The mind-seal correctly transmitted by the Seven Buddhas is precisely this.
Śākyamuni Buddha, seated in full lotus posture beneath the bodhi tree, passed through fifty small kalpas, passed through sixty kalpas, passed through immeasurable kalpas. Sometimes for three times seven days he sat in full lotus posture; sometimes for a period of time he sat in lotus posture—this is turning the wondrous Dharma wheel. This is the Buddha’s teaching throughout his lifetime, without any deficiency. This is precisely the yellow scrolls and red rollers. To see the Buddha’s Buddha—this is that very occasion. This is the true such-time of all beings attaining Buddhahood.
The Venerable First Ancestor Bodhidharma, from the time of his coming from the West, at Shaolin Monastery on Mount Song’s Shaoshi Peak, sat facing the wall in full lotus posture in zazen, and passed through nine winters. From that time, the eye on the crown of his head has spread throughout the land of China. The lifeblood of the First Ancestor is nothing other than sitting in full lotus posture. Before the First Ancestor came from the West, the beings of the Eastern land had never yet known sitting in full lotus posture. After the Ancestral Teacher came from the West, they came to know it.
Therefore, for one life and ten thousand lives, grasping the tail and gathering the head, not leaving the monastery, day and night simply sitting in full lotus posture without other tasks—this is the king of samādhis, samādhi.
Original text in classical Japanese (文語). Shōbōgenzō, fascicle 66. Eihei Dōgen Zenji (1200–1253).