Zazen Yōjinki

I. The value of zazen

Zazen is the dharma-gate of peace and joy. It is the practice of awakening of all buddhas and patriarchs. One who practices zazen accomplishes the Way of buddhas and patriarchs. Thus the buddhas and patriarchs of all directions do nothing other than sit in zazen and transmit this from one to another.

One must not seek awakening far from oneself. Buddha-nature is near — why seek it afar? Body and mind are originally one — why wish to separate them? If you do not stray from your own place, why would you go looking elsewhere?

II. Posture

Choose a quiet place. Spread a thick mat. Sit in full lotus or half-lotus posture. Place the left hand on the right hand, thumbs joined and slightly raised, hands in front of the lower abdomen. Straighten the body and sit upright. Do not lean to the left or right, nor forward nor backward. The ears should be aligned with the shoulders, the nose aligned with the navel.

The tongue rests against the palate. The lips and teeth are closed. The eyes are half-open, gazing slightly downward. Regulate the breath. Once the posture is established, breathe in and out deeply once, then allow body and mind to settle naturally.

III. The mind in zazen

Do not think of good and evil. Do not concern yourself with true and false. Abandon the operations of intellect, concepts, and perceptions. Do not seek to become a buddha. Can one speak of zazen when one sits and thinks of becoming a buddha?

In zazen, there is neither buddhahood nor ordinary state. Do not let yourself be invaded by idle thoughts. If a thought arises, simply be aware of it. To be aware of a thought is to let it go. Do not pursue it. If you do not pursue thoughts, they settle of themselves.

The essential is not in words. If you follow words, you miss the essential. If you abandon words, you will find it at once.

IV. Body and mind

One must not regard the body as oneself, nor the mind as oneself. Neither the movements of the body nor the thoughts of the mind are the self. But one must not seek a self separate from body and mind either.

Body and mind are like the reflection of the moon in water — they appear clearly without being able to be grasped. Sitting in zazen, the body is still; the mind is neither active nor inactive. Body and mind fall away of themselves.

V. Continuous practice

Practice zazen continuously, without slackening. Even if you do not attain sudden awakening, zazen purifies accumulated karma and opens the gate of original wisdom. Buddhas and patriarchs have all passed through difficulties similar to your own. Do not be discouraged.

The whole secret lies in the continuity of practice — not in a forced manner, but like a river that flows naturally toward the sea. If you practice in this way, body and mind fall away of themselves, and buddha-nature reveals itself of itself.

VI. Final warning

Those who practice zazen must avoid three errors: falling asleep, becoming scattered in agitated thoughts, and clinging to a state of tranquil emptiness. These three errors obstruct awakening.

The true way of zazen is neither awakening nor illusion, neither practice nor the abandonment of practice. It is simply sitting — shikantaza. Simply sitting is the way of buddhas and patriarchs. Simply sitting is transmitting the mind of buddhas and patriarchs.

This is what I received from my teacher. I transmit it faithfully.