Zazen — “sitting meditation” — is the central practice of Zen Buddhism. Unlike Vipassana, which builds concentration on a specific object (often the breath or bodily sensations), Zazen is usually described as a practice of open awareness — just sitting, just being aware, without trying to do anything in particular.

This article introduces Zazen as it is practiced in the Japanese Zen tradition, the two main schools, the posture, the practice itself, and what Zazen is not.

The two main schools #

Zen has two main schools in Japan, each with a slightly different approach to Zazen:

  • Soto (曹洞) — emphasizes shikantaza, “just sitting,” without object or technique. The practice is the realization. Founded in Japan by Dogen Zenji (1200-1253), whose Shobogenzo is one of the great texts of the Zen tradition.
  • Rinzai (臨済) — uses koans (paradoxical meditation themes) as the object of practice, often beginning with mu (無, “nothing”). Founded in Japan by Eisai Zenji, with roots in the Chinese Linji school.

Both schools take posture very seriously, and the form of a Zazen session is similar across them: silent sitting, often in long blocks, in a meditation hall (zendo).

Posture and form #

Traditional Zazen posture is exact:

  • A round meditation cushion (zafu) at the buttocks
  • A kneeling bench (seiza-bench) is acceptable, or a chair for those who need it
  • The legs in full or half lotus if possible
  • The spine upright, “as straight as an arrow”
  • The hands in the cosmic mudra — right hand resting in the left, thumbs lightly touching
  • The eyes half-open, gaze lowered about 3-4 feet in front
  • The mouth closed, the breath through the nose

The posture is not aesthetic. Each element supports the practice: the upright spine keeps alertness; the hands form a closed circuit of energy; the half-open eyes prevent drowsiness and dreaminess.

A useful modern approach: start with what is comfortable, and adjust gradually. Sitting on a chair is acceptable. Sitting against a wall is acceptable. The aim is to be stable and alert, not to achieve a particular form.

The practice itself #

In Soto: shikantaza #

In shikantaza (Soto), the instruction is deceptively simple: sit, and be aware. Don’t try to concentrate. Don’t try to calm the mind. Just be present with whatever is happening — breath, thought, sound, sensation. The practice is the awareness itself.

This is a radical approach. The meditator is not trying to do anything; the practice is the not-trying. The result, over time, is the realization of one’s “true nature” — the Buddha-nature that is already present but obscured by mental activity.

Dogen, the founder of Soto Zen, summed up the practice in a famous line: “To study the Buddha way is to study the self. To study the self is to forget the self. To forget the self is to be verified by the ten thousand dharmas.”

The instruction is not to chase experiences or to try to attain special states. The practice is the sitting itself. Whatever arises, whether pleasant or unpleasant, is allowed to be present. The sitting is the realization.

In Rinzai: koan #

In Rinzai, the practitioner takes up a koan — a paradoxical phrase or story — and holds it in awareness. The most famous is Mu (無), from the koan “Does a dog have Buddha-nature? — Mu!” (a “mu” is the Chinese/Japanese for “no” or “nothing”).

The meditator is asked to investigate this — not intellectually, but with the whole being. The aim is not to solve the koan intellectually but to bring the mind to a state in which the koan dissolves — sometimes dramatically, in what is called kensho or satori (seeing one’s true nature). The koan, in this sense, is a tool for breaking through the conceptual mind.

The Rinzai curriculum traditionally includes 30-50 koans, presented in a specific order, with the teacher guiding the student through each one. The teacher may test the student’s understanding through dialogue, with the “right” answer being one that demonstrates genuine realization rather than intellectual understanding.

A typical Zazen session #

A typical session in a Zen monastery:

  • The bell rings. The practitioner enters the zendo, bows to the altar, and takes a seat.
  • The opening bell. The bell rings, and the sitting begins. The first period is often 25-30 minutes.
  • Walking meditation (kinhin). The bell rings, and the practitioners stand and walk slowly around the zendo, mindful of each step. The walking is also meditation.
  • The second sitting. Another 25-30 minutes.
  • Optional further sittings. Some monasteries have 3-4 sittings per session, with kinhin in between.
  • The closing bell. The bell rings, and the practitioners bow, ending the session.

A weekly or daily practice at a Zen center might be simpler — a single 25-40 minute sitting, with optional kinhin. A residential retreat, by contrast, might have 8-10 sittings per day, totaling 8-10 hours of formal practice.

What Zazen is not #

A few common misconceptions about Zazen:

  • It is not relaxation. Relaxation may happen, but the practice is not about relaxing. It is about seeing clearly into the nature of mind.
  • It is not concentration on a single object. In the Soto form, the practice is open awareness, not single-pointed concentration. The mind is not fixed on the breath; it is open to whatever arises.
  • It is not a means to an end. In the Soto view, Zazen is the awakening, expressed in this moment. There is no goal to be reached; the practice is the reaching.
  • It is not emptying the mind. The mind continues to think. The practice is not to stop the thoughts but to notice them without getting caught. The mind that is aware of its thoughts is, in the Soto view, already the awakened mind.
  • It is not a special state. There is no “Zazen state” to be achieved. The practice is the sitting itself, in whatever state the mind happens to be.

The role of the teacher #

In both schools, the teacher (roshi or sensei) is essential. The Zen tradition has a long history of teacher-student relationships that are warm, demanding, and sometimes eccentric. The teacher may use shouts, sticks, koans, or silence to bring the student to the point of realization. The classic Zen image is the master holding up a finger; the student realizes the truth.

In the modern West, the Zen teacher-student relationship is often less dramatic, but it remains central. Many Western students have a primary teacher, see that teacher regularly, and work with the teacher over years. The transmission of the teachings, in the Zen view, is from teacher to student, in a lineage that goes back to the Buddha.

A few tips for working with a Zen teacher:

  • Be patient. A serious relationship develops over years, not weeks.
  • Be honest. The teacher cannot help if the student is not honest about their experience.
  • Be willing to be challenged. The Zen teacher may use unconventional methods to help the student see through their assumptions.
  • Be committed. The Zen path is a lifelong one, and the teacher-student relationship is a long-term commitment.

The history of Zazen #

Zazen is a Japanese form of Chan, the Chinese meditation tradition. Chan was brought to Japan by Eisai in the 12th century and developed into the Rinzai school. Dogen, who had studied in China, brought the Soto form back to Japan in the 13th century and established the Soto school.

The Japanese Zen tradition has had a major influence on Japanese culture, including the tea ceremony, calligraphy, martial arts, and garden design. The Zen aesthetic — wabi-sabi, the beauty of imperfection and impermanence — is one of the most influential aesthetic traditions in the world.

In the modern West, Zazen has spread widely since the mid-20th century. Major teachers like Shunryu Suzuki (author of Zen Mind, Beginner’s Mind), Robert Aitken, and Bernard Glassman have established centers in the United States, Europe, and beyond. The San Francisco Zen Center, the Zen Mountain Monastery, and the Zen Center of Los Angeles are among the most established.

A note on koan study #

Koans are sometimes presented in the West as puzzles to be solved. This is a misreading. The koan is a tool for the koan-introspection practice, used within a particular teacher-student relationship. The traditional Rinzai curriculum includes 30-50 koans, presented in a specific order, with the teacher guiding the student through each one.

The most famous koans include:

  • Mu — “Does a dog have Buddha-nature?” “Mu!” (a koan for beginners)
  • Hosshin — “Cypress tree in the garden”
  • Shuzo — “What is the sound of one hand clapping?”
  • Hekigan — various koans from the Blue Cliff Record

The koan is not the end of the practice but a means. The goal is the realization of the koan — not an answer to the question, but a transformation of the mind that holds the question.

A simple daily practice #

For a beginner, a simple Soto-style Zazen practice:

  • Sit for 20-30 minutes in a quiet place, on a cushion, bench, or chair
  • Adopt the posture — upright spine, hands in cosmic mudra, eyes half-open
  • Notice the breath — not as a focus, but as part of the field of awareness
  • Notice whatever arises — thoughts, feelings, sensations, sounds
  • Return to the awareness when the mind has wandered
  • End the sitting with a slow bow

A useful addition: 5-10 minutes of slow walking meditation before or after the sitting, with attention to the sensations of the feet on the ground.

Common questions #

Can I practice Zazen if I am not Buddhist? Yes. Zazen is a meditation practice, and the practice can be done within a religious context or outside of one. Many Zen centers welcome people of any religious background (or none).

How is Zazen different from Vipassana? Zazen is a practice of open awareness, while Vipassana is a practice of focused insight. The two are not in conflict, but they emphasize different aspects of the practice. Many practitioners find that the two complement each other.

What is the “right” posture? The “right” posture is the one that allows you to sit stably and alertly. The traditional form is a guide, not a rule. The most important elements are the upright spine and the relaxed body.

What if I keep falling asleep? Sleepiness is common, especially in the early stages of practice. Try sitting up straighter, opening the eyes wider, taking a short walk before sitting, or doing walking meditation as well. The aim is alertness, not sleep.