Why We Sit
Traditionally, in China and Korea, only monks did Zen practice. But Zen has
come to the West and here lay people practice Zen too. This
has changed the character of Zen. Now our teaching is about Zen in everyday
life. Sitting Zen all the time is not possible for lay people. Everyday-life
Zen means learning mind-sitting. Mind-sitting means not-moving mind. How do you
keep not-moving mind? Put down your opinion, condition and situation
moment-to-moment. When you are doing something, just do it. This is everyday
Zen. Sitting meditation is a particular kind of meditation, unique to Zen, that
functions centrally as the very heart of the practice.
For lay people, the teaching of great love, great compassion and the Great
Bodhisattva Way is very important. To attain that, it is necessary to keep a
not-moving mind, then correct situation, correct function, and correct
relationship appear by themselves in everyday life.
We tend to see body, breath, and mind separately, but in meditation they become
one. The first thing is to pay attention to the position of your body during sitting.
How you position your body has a lot to do with what happens with your mind and
your breath. Throughout the years of evolution of Buddhism, the most effective
position of the body for sitting meditation has been the posture of the seated
Buddha. Sitting on the floor or a mat is recommended, because it is very
stable. We use a cushion to raise the rear just a little, so that the knees can
touch the ground. With your bottom on the pillow and two knees touching the
ground, you form a tripod base that gives firmness and stability.
There are several different leg positions that are possible while seated this
way. The first and simplest is the Burmese position, in which the legs are
crossed and both feet rest flat on the floor.
Another position is the half lotus, where the left foot is placed up onto the
right thigh and the right leg is tucked under. This position is slightly
asymmetrical and sometimes the upper body needs to compensate in order to keep
itself absolutely straight.
By far the most stable of all the positions is the full lotus, where each foot
is placed up on the opposite thigh. This is perfectly symmetrical and very
Stability and efficiency are the important reasons sitting cross-legged works
so well. There is absolutely no esoteric significance to the different
positions. What is most important in sitting meditation is what you do with
your mind, not what you do with your feet or legs.
Knees and Spine
The knees should also rest on the floor, though sometimes it takes a bit of
exercise to be able to get the legs to drop that far. After a while the muscles
will loosen up and the knees will begin to drop. To help that happen, sit on
the front third of the cushion, shifting your body forward a little bit. By
imagining the top of your head pushing upward to the ceiling and by stretching
your body that way, get your spine straight - then just let the muscles go soft
and relax. With the buttocks up on the cushion and your stomach pushing out a
little, there will be a slight curve in the lower region of the back. In this
position, it takes very little effort to keep the body upright.
Face, Mouth and Nose
Once you've positioned yourself, there are a few other things you can check on.
The mouth is kept closed. If possible, breathe through your nose. The tongue
is pressed lightly against the upper palate. This reduces the need to salivate
and swallow. The eyes are kept lowered, with your gaze resting on the ground
about an arm's length in front of you. Your eyes will be mostly covered by your
eyelids, which eliminates the necessity to blink repeatedly. The chin is
slightly tucked in. Although the position during sitting meditation looks very
disciplined, the muscles should be soft. There should be no tension in the
body. It doesn't take strength to keep the body straight. The nose is centered
in line with the navel, the upper torso leaning neither forward nor back.
The hands are folded in the cosmic mudra. The dominant hand is held palm up
holding the other hand, also palm up, so that the knuckles of both hands
overlap. Your right hand is holding the left hand. The thumbs are lightly
touching, thus the hands form an oval, which can rest on the upturned soles of
your feet if you're sitting full lotus. If you're sitting Burmese, the mudra
can rest on your thighs. The cosmic mudra is exactly in the place of your
energetic center - your hara
- and thus tends to turn
your attention inward.
One of the most simple and basic techniques of meditation is to focus on the
breath. It is always with us - anytime, anywhere. The word spirit
breath. The words ki
in Japanese and chi
in Chinese, meaning power or
energy, both relate to the breath. Breath is the vital force; it's the central
activity of our bodies. Mind and breath are one reality: when your mind is
agitated your breath is agitated; when you're nervous, you breathe quickly and
shallowly; when your mind is at rest, the breath is deep, easy, and effortless.
It is important to center your attention in the tantien (danjeon in Korean, or hara
in Japanese) Your tantien is located two inches below the navel. It's the physical
and spiritual center of the body. Put your attention there; put your mind
there. As you practice sitting meditation more, you'll become more aware of the
tantien as the center of your awareness. Conceive of this point as the
beginning and end of all phenomena that arise in the mind. In Zen we say, "This
is your don't-know center," as your mind is truly before thinking if you focus
on your tantien.
We can use several techniques to keep a mind which is clear like space, clear
like a mirror:
This form of meditation involves just sitting and being aware of the sound(s)
or silence in this moment. You hear the birds on the trees, the cars going by,
the planes overhead, and the children playing outside. While perceiving the
sounds, turn your attention inwards and experience what it is that perceives
the sound. You will notice that your thinking interrupts this perception and
takes you away from the moment into a mind which has past, present or future.
If this happens, return to this moment by perceiving the sounds again. If you
have too much thinking, you may find the next technique more useful.
Traditionally the question that precedes all other questions is called the "hwadu"
or "hua tou." Literally, this means "word head," the root of all phenomena
that arise in the mind. Our substance, our Buddha nature, can be addressed
usually with "What is this?" or "What am I?" If you let all the answers that
appeared disappear, you will enter don't know, which is the purpose of keeping
the question. Repeat the question at every in-breath, and do not attach to or
identify with any verbal answer that appears. Keep the question until all
thinking disappears, and your mind becomes clear like space, clear like a
If your thinking is still too rampant, you may recite a mantra, paying
attention to it and letting all thoughts disappear. This takes some practice,
since it is very easy to let one part of the brain "chant" the mantra while the
other part is thinking about dinner or going to the movies. When this happens,
gently bring the mind back to the mantra without any judgment. The shorter the
mantra, the easier it is to grasp it and use it, though in the long run any
length of mantra is good. Keep the mantra without being attached to it, and
perceive where it comes from. Then the result should be the same as with the
other two techniques.
If your mind wanders off, simply return to the moment, return to your practice
you have chosen. Even if you want to change your technique, give yourself
enough time to explore what you have initially chosen.
Do not suppress anything that arises in the mind, but also do not follow it. Let
it appear before your mind-mirror, and if there has to be a solution to the
issue or an answer to a question, it will appear by itself. Do not try to
force this with your thinking.
If you persist with not moving body, not moving speech and not moving mind,
your karma will gradually grow less and less. Do not attach to any experience.
Use your growing wisdom and compassion to help this world.
Last but not least: these instructions are neither perfect, nor complete. They
serve as the first step only. You need a living teacher, a teaching you can
connect with, and a group of fellow students with whom to practice together.
Thus you attain the meaning of Buddha, Dharma and Sangha, the three
Precious Jewels, which are the pillars of our practice.
We close this chapter with the same four Bodhisattva vows as we recite at the
end of our practice sessions:
Sentient beings are numberless,
we vow to save them all.
Delusions are endless,
we vow to cut through them all.
The teachings are infinite,
we vow to learn them all.
The Buddha Way is inconceivable,
we vow to attain it.