The non dualistic nature and practice of Zazen meditation

Zen Mind, Beginner's Mind is not a book about the philosophy of Buddhism, it is a guide to the practice of Zen, Zen life and the attitudes and understanding that make Zen practice possible. The purpose of all Zen teaching is to make us wonder about our mind and being as an expression of our true nature, and how to realise our Zen Mind.

First written in 1970, this book is a record of the remarkable and spirited teachings of Shunryū Suzuki [1904-1971] who was recognised as a founding father of Zen in America. Initiated and edited by two of his close disciples, this book faithfully relates the deeper meaning of Suzuki Rōshi's teachings accrued over a twelve year period at the San Francisco Zen Centre and the Tassajara Zen Mountain Centre in Los Padres National Forest.

Zen Mind is the practice of Beginner's Mind where the mind is empty, free of the habits of the expert, ready to accept, to doubt and open to all possibilities. It's about cultivating a mind that can see things as they are in the reality of the present moment. It is an ancient way of teaching as it relates to everyday life whereby the student teaches themself about the nature of their true self.

Zen Mind, Beginner's Mind is divided into three sections that emphasise Right Practice (body), Right Attitude (feeling) and Right Understanding (mind). It centres around the practice of Zazen or sitting meditation where the aim is to let go of judgement and goals and allow any sensations and thoughts that arise to pass by thus deepening our insight into the true nature of our being.

Shunryū Suzuki was a Rōshi which is a title given to old masters of Zen Buddhism. HIs life represented the Soto Way, a down-to-earth practice of self awareness that resulted in an extraordinary quality of life lived in the reality of the present. This was evident in the personality of Suzuki Rōshi which was described as being full of buoyancy, vigour, straightforwardness, simplicity, humility, serenity, joyousness, uncanny perspicacity and unfathomable compassion.

Cultivate a beginner's mind

In Japan there is phrase shoshin which means Beginner's Mind. This is the practice of keeping the mind pure and free from dualism which assumes a universe where there are only two contrasting, mutually exclusive choices or realities such as good/bad or positive/negative.

A pure mind is referred to as a boundless original mind that includes everything within itself, meaning it is always rich and sufficient within itself. It is a self-sufficient state of mind that requires cultivating an empty mind without closing the mind so that we are always ready for anything and open to everything that comes our way.

It means learning not to discriminate and not to long for things or want to attain them which can lead to violating our moral precepts with self-centred thoughts and actions that limit our vast potential. The key is to obtain perfect calmness by letting thoughts and feelings come and go without paying them any attention.

It requires daily practice to be able to still the mind, especially when we are in the midst of a problem.

Shunryū teaches us that the best way to relieve mental suffering is to sit in Zazen as no other activity can appease suffering in the same way. He says: When you feel disagreeable it is better for you to sit. There is no other way to accept your problem and work on it. 

Obtain the right state of mind

There is a special reason why the lotus position is adopted in Zazan meditation where your left foot is on your right thigh, and your right foot is on your left thigh. The position expresses the oneness of duality where the right leg and the left leg have become one.

Shunryū says: This is the most important teaching: not two, and not one. Our body and mind are not two and not one ... Our body and mind are both two and one. This is the same in life as our life is not only plural, but also singular. Each one of us is both dependent and independent.

The most important thing in Zazen posture is to keep your spine straight. Your ears and your shoulders should be on one line with shoulders relaxed and the chin pulled in. Your hands should form the cosmic mundra with your left hand on top of your right, middle joints of your middle fingers together and thumbs touching lightly together. Hands should be held against your body, with thumbs at the height of your navel.

If you imagine you are holding an egg gently under each arm and you are supporting the sky with your head, this is the key point of Buddhism and to take this posture itself is the purpose of your practice.If you slump, you will lose your self suggesting your mind is wandering, taking you out of your body.

The key is to try to always keep this posture during all activities as the state of mind that exists when you adopt the right posture is itself enlightenment. 

Concentrate on your breath

Being aware of our breathing is an important part of Zazen meditation as when we inhale, the air comes into the inner world and when we exhale, the air goes out to the outer world. Both worlds are limitless as there is just one whole world.

Shunryū teaches us to think of our throat as a swinging door with air passing in and out as we breathe. All that exists is the movement of the breath and being aware of the movement means you are aware of your universal nature in the form of you.

When you practice Zazen meditation, there is no idea of time or space. You are simply sitting and being aware of the universal activity, the door opening in one direction and then the next. This is so important because we are usually one-sided in our dualistic understanding of life (you and I, this and that, good and bad) when you and I are just swinging doors.

In life itself, time and space are one where you may say: must do something this afternoon but in reality there is no 'this afternoon' - we do things one after the other.When we become a swinging door, we are purely independent of, and at the same time, dependent on everything.

Be prepared to bow

Bowing is a very serious practice as it means we are giving up ourselves. This is different from bowing to pay respect to something which we believe is more worthy of respect than ourselves because when you forget all your dualistic ideas, everything becomes your teacher, and everything can be the object of worship.

The key is to accept everything as it is because when you are just yourself, you bow to yourself in its true sense, and you are at one with everything. As Shunryū says: Only when you are you yourself can you bow to everything in its true self.

Bowing helps to eliminate our self-centred ideas which are difficult to get rid of. The result is not the point; it is the effort to improve ourselves which is so valuable and there is no end to this practice.

Adopt right attitude and right understanding

Spending so much time explaining the practical aspects of Right Practice has left little room to cover the remaining sections on Right Attitude and Right Understanding which are of course equally as important as the first section on Right Practice.

This is because being specific about the aspects of sitting, posture, breathing and bowing, provides the basis for getting started in the right way which I hope is helpful.

Right Attitude includes things like repetition, right effort, no trace, mistakes in practice, limiting your activity, studying yourself, constancy and communication. Right Understanding includes things like tradition, transiency, the quality of being, naturalness, calmness and experience not philosophy.



These are all the things we need to take on board if we are to acquire true self awareness and the ability to find our inner place of calm in any eventuality. I hope you enjoy discovering the gentle and wise nature of Suzuki Rōshi's teachings which resonate with the joy of insight from the first to the last page.

Sue Cartwright

Spiral Leaf