Sit in a balanced, stable position with your spine erect.
Body and mind are one and posture is dynamic; proper sitting requires your full attention.

Instructions for physical posture may seem uninteresting or elementary because we conceive of our minds and bodies being separate. To meditate, we figure all we need to do is to get our body into some relatively comfortable position, and then leave it there like a lump of clay while we engage some “meditative technique” with our minds.

However, our practice is shikantaza, which means “nothing but precisely sitting.” Wholehearted sitting is our meditative technique. It challenges us to drop artificial, conceptual distinctions between the “I” who is meditating, the “mind” I am disciplining, and the “body” I am paying attention to in order to discipline the mind. I, mind, and body are all experiential aspects of one Being, who is taking a profoundly significant posture: upright, still, dignified, ready, open, and forgoing either grasping or aversion.

When we sit wholeheartedly, it is actually a rich experience. The appropriate posture can only be maintained with gentle, continued awareness of the body. Sights, sounds, smells, inner sensations, thoughts, and feelings are all part of our sitting. However, we try to keep our awareness on our experience as a whole, instead of being caught up in one aspect of it.

Be alert and appreciative, because your life may end tomorrow and everything you love is changing.

Imagine how you would feel if you really knew your life was going to end tomorrow. You’d probably pay alert, appreciative attention to whatever you were experiencing, even if all you were doing is sitting still and breathing! Even when you encountered things you would ordinarily find annoying or unpleasant, you’d probably be happy simply to be alive to experience them.

Contemplating impermanence is a traditional Buddhist way of motivating yourself to pay attention to the present moment, and it’s not meant to be depressing or anxiety-producing. If this line of the Eight Verses causes these reactions in you, just skip it. However, see if you can contemplate the implications of impermanence in this moment, as opposed to worrying about when and how the inevitable changes will come. You will not always have this opportunity to breathe, to hear the sound of the rain, to see the face of your friend…

Energized by not-knowing, devote yourself to the sacred act of being present for each moment without agenda.

We think we know. We know what’s going to happen next, who we are, who our partner is, what we like, and what the world is like. Our sense of knowing is based on conclusions we have drawn based on past experience. These conclusions allow us to predict things, make sense of things, and maintain a sense of control over our lives. This knowing also cuts us off from engaging our experience in an open, fresh, intimate, curious way.

Imagine you were sitting zazen and knew that at some point during your meditation period, someone might burst into the room and deliver news you were eagerly (or nervously) awaiting. Wouldn’t you be energized by the natural inclination to listen to each sound and ask, “Is that it? Are they coming?”

Challenge your habit of tuning out your present experience because you think you know what’s going to happen, or because what’s happening isn’t entertaining, pleasurable, or directly relevant to your plans. Your life, just as it is, is precious. Each day that passes is one you will never experience again. Motivated by your deep love of life, make an effort to be present for each moment, regardless of how it serves your self-interest. Because life itself is sacred (that is, worthy of reverence and respect), zazen can be an act of devotion.

Do not brace yourself against thoughts or feelings; simply sit wholeheartedly and they will come and go like clouds in a clear sky.

When we are caught up in thoughts and feelings, we are not doing zazen. At the same time, we can’t avoid getting caught up in thoughts and feelings by employing ordinary means. We are only further caught as soon as we latch on to conceptual divisions and tensions: “me” (trying to meditate) versus “my mind” (chasing thoughts), “good me” (aiming for spiritual growth) versus “lazy, stupid me” (who just wants to rehash the plot of a TV show during meditation), or “holy activity” (such as being present this moment) versus “mindless activity” (being caught up in thoughts).

Zazen asks us to adopt a radical stance of nonviolence, nonjudgment, and loving acceptance. The practice is to let go not just of our previous thoughts, but also any reaction we might have to having been caught up in thinking. As we return to “nothing but precisely sitting,” forgetting about everything that came before, there is an extremely precious moment of stillness before we get carried off into thought again. The more completely and wholeheartedly you forget about the previous moment and return to sitting, the longer and deeper the precious moment of presence will become.

Do not struggle against forgetfulness; the instant you awaken, be grateful and throw away past and future.

The forgetfulness referred to in this verse is not the act of forgetting (or letting go) talked about above. Forgetfulness is getting so caught up in thoughts and feelings you completely forget that you’re even doing zazen. You lose the thread of your intention entirely, and follow a train of thought so long that whatever you’re thinking about takes on much more an air of reality than your immediate physical surroundings.

How can you stop this from happening? You can’t, at least not directly. After all, how do you remember when you’ve totally forgotten? How do you wake up when you’re asleep? You just do. Things run their course, change, and you suddenly realize, “Oh yeah, I’m sitting zazen.” It’s important to make this instant of awakening as positive and fruitful as you can: Be grateful that it happened and just return to sitting, as described in the comments on the previous verse. If you respond to your instant of awakening with frustration, disappointment, judgment, or by evaluating your zazen, you will only make moments of waking up less likely to happen!

How can you get better at zazen if you’re not supposed to do anything about mind wandering and forgetfulness except forget about them and return to just sitting? You arouse greater passion for being present, as described in the third and fourth verses, or you explore the next two verses with great curiosity and determination.

Sink below the level of thinking and be aware of your direct experience, realizing it can never be grasped, but flows endlessly.

We can’t fight getting caught up in thinking directly, but we can turn our attention to our faculty of awareness. We are aware of our direct experience in a way that is utterly independent of discriminative thinking. Below your mental efforts to parse things out, describe, differentiate, understand, predict, and judge, you are aware of your body, sensations, perceptions, and thoughts. This awareness is ever-present, silent, and intimate. It is the medium within which we navigate as living beings, even when we’re preoccupied with our mental chatter. When we remember what’s below the level of thinking, we recognize we’re much bigger than we think we are.

It’s important to remember, though, that being “aware of your direct experience” is not a place to stop, or something to be achieved because it will deliver a reward. “Ah, I’m aware of my direct experience, now what?” Our direct experience – our life – is a flow, and “being aware of our direct experience” is the way to be intimately alive, moment after moment. It is its own reward.

Settle into your true nature: boundless, selfless, joyous, and ready to respond with wisdom and compassion.

At the same time, once you really, truly stop looking for anything else – once you stop expecting anything else to happen, once you’re really doing “nothing but precisely sitting” – the whole universe opens up to you. This is not because zazen is a method by which you work yourself into a special state where it’s possible to achieve insight. Rather, this is because when you’re doing zazen, you’re no longer separating yourself from reality and you can see it clearly.

If you know, from personal experience, that your true nature is boundless, selfless, joyous, and ready to respond skillfully to whatever happens, this verse serves as a reminder not to forget. If you don’t yet have a sense of being boundless, selfless, joyous, and ready, this verse is not meant to discourage you by pointing out spiritual goodies you don’t yet have. Instead, it’s meant to inspire you to summon the courage and passion to look beyond what you think you know, and surrender yourself more completely to the practice of zazen.

Click here for a printable copy of the Instructions for Zazen in Eight Verses, along with instructions for how to use them in your meditation.

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