Opening the Hand of Thought

1. Zazen: The Art of Simply Being

Sitting itself is the practice of the Buddha. Sitting itself is nondoing. It is nothing but the true form of the self. Apart from sitting, there is nothing to seek as the buddhadharma.

Zazen is not a means to an end. It is not about achieving enlightenment or some other goal, but rather about simply being present in the moment. It is the practice of letting go of all striving and simply sitting, allowing the true self to emerge. Zazen is not a technique to be mastered, but a way of being.

• It is not about controlling the mind, but about observing it.
• It is not about escaping reality, but about embracing it.
• It is not about achieving a special state, but about being present in the ordinary.

The posture of zazen is key. The physical act of sitting upright, with a straight back and relaxed shoulders, is not just a physical exercise, but a way of embodying the stillness and clarity that zazen seeks to cultivate. The posture itself is a powerful tool for letting go of the mind's restless activity.

• The body is a vehicle for the mind.
• The posture is a way of grounding oneself in the present.
• The stillness of the body reflects the stillness of the mind.

Zazen is a practice of non-doing. It is not about trying to achieve something, but about letting go of all striving. It is about allowing the mind to settle, like a pond that becomes clear when the wind stops blowing. In this stillness, the true self can be revealed.

• It is not about effort, but about surrender.
• It is not about control, but about acceptance.
• It is not about seeking, but about being.

2. The Self Beyond the "I": Universal Connection

The foundation of the self is only the self.

The "I" is a construct. The self that we usually think of as "I" is a limited and constructed identity, defined by our thoughts, feelings, and experiences. This "I" is always in relation to others, and is therefore unstable and prone to suffering.

• It is a product of our thoughts and feelings.
• It is defined by our relationships with others.
• It is always changing and impermanent.

The true self is universal. Beyond the limited "I" is a deeper, more expansive self that is connected to all things. This universal self is not separate from the world, but is rather an integral part of it. It is the source of our being and the ground of our existence.

• It is not separate from the world.
• It is the source of our being.
• It is always present, even when we are not aware of it.

Zazen reveals the universal self. By letting go of the limited "I" in zazen, we can awaken to the universal self that is always present. This is not a mystical experience, but a simple recognition of our true nature.

• It is not something to be achieved, but something to be realized.
• It is not a concept, but a direct experience.
• It is the foundation of true peace and freedom.

3. Thoughts: Fleeting Clouds in the Sky of Awareness

In our upright sitting all different kinds of thoughts come up, stay for a while, and disappear. We just let them come up and let them go away, not controlling our mind or preventing thoughts from coming up and passing away, not grasping or chasing after them either.

Thoughts are not reality. Thoughts are like clouds passing through the sky, they come and go, but they do not define the sky itself. Similarly, our thoughts are not the reality of our being, but rather fleeting mental events that arise and pass away.

• They are not permanent or substantial.
• They are not the truth about ourselves or the world.
• They are simply mental events that arise and pass away.

Letting go of thoughts is key. The practice of zazen is not about stopping thoughts, but about letting go of our attachment to them. We observe them as they arise, without judgment or engagement, and allow them to pass away naturally.

• It is not about controlling the mind, but about observing it.
• It is not about suppressing thoughts, but about letting them go.
• It is about creating space between ourselves and our thoughts.

Awareness is the sky. The awareness that observes our thoughts is like the sky, vast and open, always present, and unaffected by the passing clouds. By cultivating this awareness, we can find a place of peace and stability amidst the constant flux of our thoughts.

• It is always present, even when we are not aware of it.
• It is the ground of our being.
• It is the source of true freedom.

4. Life's Undeniable Realities: Impermanence, Suffering, and Selflessness

The first seal is that all phenomena are impermanent, shogyō mujō. The second is that everything is suffering, sangai kaiku. The third is shohō muga, sometimes glossed as all things and events (all dharmas) being without self.

Impermanence is the nature of reality. Everything in the world is constantly changing, nothing remains the same. This is the first undeniable reality of life. Recognizing this truth can help us to let go of our attachments and find peace in the midst of change.

• All things are born and die.
• All things are in a state of constant flux.
• Nothing remains the same.

Suffering is inherent in existence. Because everything is impermanent, we are bound to experience suffering. This is the second undeniable reality of life. Suffering arises from our attachment to things that are constantly changing.

• It is not something that happens to us, but something that is inherent in existence.
• It arises from our attachment to things that are impermanent.
• It is a universal experience.

Selflessness is the true nature of things. All things are without a substantial, independent self. This is the third undeniable reality of life. The idea of a separate, independent self is an illusion that causes us to suffer.

• There is no fixed or permanent self.
• All things are interconnected and interdependent.
• The idea of a separate self is an illusion.

5. Practice as Life: Zazen Beyond the Cushion

Zazen is precisely the posture of sitting in the sphere of absolute peace of mind that is like the big sky in which the many clouds of thoughts come and go.

Zazen is not confined to the zendo. The practice of zazen is not limited to the time we spend sitting on the cushion, but should extend into all aspects of our daily lives. It is about bringing the same awareness and presence to everything we do.

• It is not a separate activity, but a way of being.
• It is about bringing awareness to all aspects of our lives.
• It is about living with presence and intention.

Daily life is our practice ground. Every moment of our lives is an opportunity to practice zazen. Whether we are working, eating, or interacting with others, we can bring the same awareness and presence to each activity.

• Every moment is an opportunity to practice.
• Every activity can be a form of zazen.
• The world is our practice ground.

The goal is to live fully. The purpose of zazen is not to escape from the world, but to live more fully within it. It is about finding peace and freedom in the midst of our daily lives, and about bringing our true selves to every encounter.

• It is not about escaping from the world, but about engaging with it.
• It is about finding peace in the midst of chaos.
• It is about living with presence and intention.

6. Vow and Repentance: The Heart of True Practice

As Buddhists, this is our vow or life direction. We vow to save all sentient beings so that this self may become even more itself. This is the direction we continuously face.

Vow is our life direction. A vow is not a promise to some external authority, but a commitment to live in accordance with our deepest values. It is a direction that guides our actions and gives meaning to our lives.

• It is a commitment to live in accordance with our values.
• It is a direction that guides our actions.
• It is a source of meaning and purpose.

Repentance is acknowledging our shortcomings. Repentance is not about feeling guilty or ashamed, but about acknowledging our imperfections and our inability to fully live up to our vows. It is a way of staying humble and open to growth.

• It is not about feeling guilty, but about acknowledging our imperfections.
• It is a way of staying humble and open to growth.
• It is a way of returning to our true selves.

Vow and repentance are two sides of the same coin. Vow and repentance are not separate practices, but rather two aspects of the same process. Vow gives us direction, while repentance keeps us grounded and humble.

• They are not separate practices, but two aspects of the same process.
• Vow gives us direction, while repentance keeps us grounded.
• They are essential for true practice.

7. The Bodhisattva Ideal: Living for the Benefit of All

We vow to save all sentient beings so that this self may become even more itself.

The bodhisattva is a wayseeker. A bodhisattva is not a perfect being, but rather someone who is committed to the path of awakening and who strives to live for the benefit of all beings. It is an ideal that inspires us to live with compassion and wisdom.

• It is not a perfect being, but someone who is committed to the path.
• It is an ideal that inspires us to live with compassion and wisdom.
• It is a model for how to live a meaningful life.

Compassion is the heart of the bodhisattva path. Compassion is not just a feeling, but a way of being in the world. It is about recognizing the suffering of others and acting to alleviate it.

• It is not just a feeling, but a way of being.
• It is about recognizing the suffering of others.
• It is about acting to alleviate suffering.

Wisdom guides the bodhisattva's actions. Wisdom is not just intellectual knowledge, but a deep understanding of the nature of reality. It is about seeing things as they truly are, without illusion or distortion.

• It is not just intellectual knowledge, but a deep understanding of reality.
• It is about seeing things as they truly are.
• It is about acting with clarity and discernment.

8. Magnanimous Mind: Embracing All of Life's Scenery

The important point here is not to cause life to be fogged over by thought based on desires or cravings, but to see all thoughts and desires as resting on the foundation of life, to let them be as they are yet not be dragged around by them.

Magnanimous mind is non-discriminating. It is the ability to see all things as they are, without judgment or preference. It is about embracing the whole of life, with all its joys and sorrows, its ups and downs.

• It is about seeing all things without judgment.
• It is about embracing the whole of life.
• It is about letting go of our preferences and aversions.

All experiences are part of the scenery of life. Our thoughts, feelings, and experiences are like the scenery of a landscape, constantly changing and shifting. Magnanimous mind allows us to see all of this as part of the rich tapestry of life.

• Our thoughts and feelings are like the scenery of a landscape.
• They are constantly changing and shifting.
• They are all part of the rich tapestry of life.

We are not defined by our experiences. Magnanimous mind allows us to see that we are not defined by our experiences, but rather by the awareness that observes them. This awareness is always present, regardless of what is happening in our lives.

• We are not defined by our experiences.
• We are defined by the awareness that observes them.
• This awareness is always present.

9. The Path of the Wayseeker: A Lifelong Journey

Walking the way of the universal self is what is called butsudō, the Buddha Way. This is the way I’ve been walking in my life.

The path is not a destination. The path of the wayseeker is not about reaching a final destination, but about living each moment with awareness and intention. It is a lifelong journey of self-discovery and growth.

• It is not about reaching a final destination, but about living each moment.
• It is a lifelong journey of self-discovery and growth.
• It is about embracing the process, not just the outcome.

Practice is the path. The path of the wayseeker is not about intellectual understanding, but about putting our values into practice. It is about living our lives in accordance with the wisdom and compassion that we have cultivated through zazen.

• It is not about intellectual understanding, but about putting our values into practice.
• It is about living our lives in accordance with our values.
• It is about embodying the teachings in our daily lives.

The journey is the reward. The true reward of the wayseeker is not some future state of enlightenment, but the joy and fulfillment that comes from living a life of purpose and meaning. It is about finding peace and freedom in the midst of our daily lives.

• The true reward is not some future state, but the joy of the journey.
• It is about finding peace and freedom in the present moment.
• It is about living a life of purpose and meaning.

Last updated: February 3, 2025