Now, In Entering Into Zen

The title of this post was inspired by a passage in Dogen’s Fukanzazengi (Universal Recommendation for Zazen). Fukanzazengi (foo-kahn-zah-zen-ghee) is a work that ranges from the seemingly mundane physical aspects of seated meditation to the ineffable nature of zazen as the complete expression of enlightenment—all within the confines of a few dense but surprisingly accessible pages. Forget whatever ideas you might have about becoming wiser, happier, calmer, more focused, or creating good karma, etc. Such ideas of gain are actually impediments. Simply sit. Expect nothing. Do not strive for anything. Do not cloud your mind with ideas that you’re accomplishing anything at all. When we bring our body-mind into accord with this prescription, we are actualizing enlightenment right here and now.

It became the norm at the Zen temple where I practiced to recite Fukanzazengi at the close of each full day of sitting. Clearly, a full day of sitting zazen is not something that most people do right from the start. My reason for mentioning this is to point out that zazen is commonly done with great intensity—perhaps even for a dozen or more sittings per day over the course of many days. Thus, care should be given to the mechanics of sitting so as to make it as pain-free and strain-free as possible. But this is just as true for a single period of zazen as it is for a whole day. And Dogen would surely say that it is just as true for each and every instant! Notwithstanding this previous comment, just as the tiniest of stones in one’s shoe can become excruciating over the course of a long walk, so postural difficulties become unbearable over the course of even a single period of mediation.

I’ll proceed as if you’re an absolute beginner, without any specialized meditation gear or prior experience. I’ll also assume that you can sit in some approximation of the half lotus posture. If you’re more flexible, give the full lotus posture a try. On the other hand, if you experience inordinate discomfort or pain—due to injury or lack of flexibility—then know that the Burmese posture, which I will also discuss, is a good default posture. Regardless, once you grasp the big picture, you’ll be able to determine precisely what you need to do and what sort of sitting cushions (zafus) and sitting mats (zabutons) you need to do it. Let’s try it out!

Now, in entering into Zen, a carpeted floor will often do just fine. However, a folded blanket or a doubled over yoga mat may be used as well if your knees need some additional cushioning. I don’t necessarily recommend meditating on a bed; the springiness of the mattress can magnify any inadvertent movements you might make. That will suffice if you’re traveling, however. If you don’t yet have a zafu, rustle up a couple or three sofa pillows (they compress so easily). A doubled over sleeping pillow (or two) can also be used. Now, in order to better grasp what you’ll be doing with your legs, try touching the fingertips of your right hand to the inside of your left elbow. With your right fingertips still touching the inside of your left elbow, fold your left arm over and touch the upper part of your right arm. This is what you’ll be doing with your legs in the half lotus position.

 

Getting Your Foundation In Order

Situate your pillow or pillows on whatever pad or floor covering you’ve selected. Start with enough that you have about six inches of height even after they’ve compressed. This height will be something you’ll need to adjust as you learn more about your body and the process of sitting zazen. In general, taller people will need a taller cushion. Also, the same person may need a taller cushion for sitting half lotus than they would for sitting full lotus. Sit toward the front half of your cushion or cushions with your knees bent and your feet flat on the floor. Now, draw your right foot toward the left side of your body and let your right knee touch the floor. Remember touching your right fingertips to the inside of your left elbow? Toward that end, draw your left foot into position in front of your right shin and knee. Let your left knee drop to the floor such that the toes of your right foot nestle into the space behind it—just like the fingers of your right hand nestled into the space at the inside of your elbow.

Let’s take stock of where we’re at so far. We’ve got our buttocks near the front of the cushion and both knees on the floor. Our legs are resting parallel to each other right on the floor in front of us—left leg in front of the right. If your left knee is not touching the floor, check to see whether the toes of your right foot are in the way. If they are, adjust them so that they fit into the hollow behind your left knee. You might also check to make sure that you’re sitting on the front half of your cushion and that it’s tall enough. If one of your knees is still kind of hovering above the floor, then it could be that your hips are a bit tight right now. You might benefit from some hip-opening yoga stretches. Keep in mind, though, that stretching should never hurt! Until your stretching has time to loosen you up, try placing a rolled-up sock underneath whichever knee isn’t firmly in place.

Now “dish” your pelvis forward as if it were a bowl (it is rather bowl-like) tipped forward. Arch your back slightly (not severely) and sit upright. You’re in what’s called the Burmese position—at least from the waist down. This is a good position in which to meditate. Consider yourself successful even if this is all the flexibility you can muster for the time being. However, give the half lotus a try. Pull your left foot up onto your right thigh. You may need to bring your knees just a little closer together to do this. Pull your right foot back a little if your toes end up in the way after you do this. If you’re able to keep your left foot up on your right thigh without pain or strain—congratulations—the half lotus position will likely work for you. If you feel as though you’re straining to hold that position, then simply let your left foot slide down from your thigh. Did it land on your right calf? Fantastic! Consider yourself to have achieved a quarter lotus. If that is still not comfortable, recall that you already know how to sit in the Burmese posture—at least from the waist down. And remember, if you’re having trouble keeping both knees on the floor, keep up the stretching. For now, though, place a small pillow or a wadded-up sock under the uplifted knee. This will keep tension from building up in your body because of having to actively hold your position. You’ll be doing this on some level even if you think you’re not.

I cannot stress enough the importance of getting into a position where your buttocks and your knees form a tripod. This tripod forms a stable foundation for the rest of your body. If you’re feeling asymmetrical at all at this time—straining to keep your left leg in place or straining because one of your knees is hanging up in the air—this strain will only become more pronounced over time. Take some time to adjust. Maybe you need to sit on a higher or lower cushion. Maybe you need to sit a little bit more forward on your cushion. Maybe if one of your legs or knees or ankles is less flexible than the other you will need to start over—switching legs. Maybe you need to spend some time stretching. At any rate, you should not need to hold yourself into position, and you should not be in pain!

 

Above the Waist

Find a good place for your hands to settle into a mudra—left fingers overlapping your right fingers (convention) and thumb tips lightly touching. Where you position your mudra will depend on your sitting style and the proportions of your body. Full lotus meditators may find their hands are resting on their ankles. Others may find that their wrists are supported by their thighs. It’s important to find a place for your hands that does not require you to hold them into place. Having to hold your hands in place will almost certainly cause strain to travel up your forearms to your shoulders and into your neck.

By the way, there is nothing magical about this mudra. We simply need something to do with our hands as we sit. You will also find that you can make use of your mudra to gauge what’s going on with your mind. Is the oval of your mudra collapsing over time? Perhaps you’re battling fatigue. Are your thumb tips about to drill into each other? Perhaps you’re stressed, anxious, or angry. Are your thumb tips drifting apart? Perhaps you’re losing focus.

Notice the angle between your torso and thighs. It should be greater than a right angle. If not, then you’re either sitting too low on your cushion. Please reread the description of what to do with your legs. This is extremely important. You want to have enough room for your diaphragm to expand and contract with ease. This will allow you to breathe without any movement other than your abdomen going in and out. In other words, your chest will not be heaving; your shoulders will not be moving; your entire skeleton will be able to remain stationary.

Some people have difficulty “finding their breath.” You may be someone who carries a lot of tension in your back and chest from day upon day of stressful living. This stored tension might keep your breath up in your chest where it will be shallow and more rapid. You want to let your breath drop down into your belly, so to speak. Here’s an exercise that will help you do just that: Take a deep chest breath. Heave as much as you want—moving as much as you need to move. When you exhale, exhale completely, even going so far as to push the last of the air out of your lungs. Now, take another chest breath and exhale completely. Before inhaling, though, stay there for a second or two longer than you would otherwise. Notice that feeling of wanting to take a breath. When that feeling of wanting to take a breath becomes a feeling of needing to take a breath, let your belly expand. Feel how the movement of your abdomen draws in that next beautiful breath. Keep doing that until you settle into doing it naturally.

Now, tuck your chin in slightly. Direct your gaze toward the floor a few feet in front of you. Keep your eyes slightly open. The light will help keep you alert, and having your gaze directed downward helps to minimize thinking. How’s that, you say? Remember how cartoonists show that a character is thinking by drawing them with their eyes gazing upward? Oh, you don’t believe in research gleaned from the funny pages? Then think about what happens when someone loses consciousness—their eyes roll back in their head. And if you’re not buying that either, then just notice where your eyes are the next time you catch yourself lost in thought during meditation. I’ll bet you dollars to donuts that your eyes have rolled back in your head.

Keep your mouth closed and your tongue against your upper palate. Try to keep your jaw and throat relaxed. In combination, this will minimize the buildup of saliva and allow whatever does form to simply slip down your throat without you ever even needing to swallow. Oh, and try not to have your chin tucked in too tight. Doing so can constrict your throat and bring about an annoying tickling sensation that will have you swallowing umpteen times.

Putting it all Together

So, there you have it. That is the physical form of zazen. Make use of it to settle deeper and deeper into physical stillness. Your mind will follow. Breathe naturally, at an unforced rate and depth. In the beginning, if your mind is simply racing from one thought to another, you may want to count your breaths. Count your complete breath cycles from one to ten, one to ten… You may lose count after six, or you may realize that you’ve blown right past ten and gotten all the way up seventeen! Don’t worry about it. Just begin counting all over again. This is not a failure on your part. It is a success. Whenever you realize you’ve lost count or counted too far, you have brought your awareness back to the present moment. That’s what meditation is all about—bringing awareness to the present moment. Some people might feel that breath-counting is cumbersome, and yet still they need something to help focus their mind. In this case you might want to try “watching” or “following” your breath, as it is called. This is simply a matter of following the ebb and flow of your breath. Perhaps you pay attention as your abdomen goes in and out. Perhaps you notice the sensation of your breath as it flows into and out of your nostrils. Let thoughts come and go, neither pushing them away nor grabbing them and holding onto them. Let them be like clouds flowing across the bright sky of your mind. Let them be like waves overhead as you sit on the bottom of the ocean. We are not trying to be enlightened. We are not trying to be buddhas. We are just sitting. When we are just sitting—with no goal in mind, without trying to do anything, without utilizing any tricks or techniques—we are practicing the shikantaza that Dogen describes in Fukanzazengi.

Copyright 2011 and 2022 by Mark Robert Frank