Meditation
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Why Zen practice doesn’t focus on death
In Zen practice, death is not considered important in the conventional sense because Zen emphasizes direct experience of reality beyond concepts, including life and death. Zen points to the present moment as the only true reality, rather than being attached to the past or future, including concerns about death.
Here are a few key reasons why death is not a central concern in Zen:
- No Fixed Self – Zen teaches that the self is not a fixed, separate entity but a fluid, interconnected part of existence. If there is no solid “self,” then who is there to die?
- Life and Death Are One – Rather than seeing life and death as opposing forces, Zen regards them as two aspects of the same reality. Dogen Zenji, the founder of Soto Zen, wrote about shoji (life-death) as a seamless flow rather than two separate states.
- Impermanence Is Fundamental – Everything is constantly changing, and clinging to permanence creates suffering. By fully accepting impermanence, fear of death loses its grip.
- Living Fully in the Present – Zen emphasizes complete presence in each moment. Since death is not happening now, focusing on it distracts from experiencing life completely.
- Direct Experience Over Concepts – Zen discourages excessive thinking about abstract concepts like death and instead encourages direct experience of reality as it is.
This doesn’t mean Zen ignores death—it acknowledges it as a natural part of existence. However, instead of fixating on it, Zen practice encourages embracing life fully, letting go of fear, and experiencing each moment completely.
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The Voice of Happiness
After Bankei had passed away, a blind man who lived near the master’s
temple told a friend: “Since I am blind, I cannot watch a person’s
face, so I must judge his character by the sound of his voice.
Ordinarily when I hear someone congratulate another upon his happiness
or success, I also hear a secret tone of envy. When condolence is
expressed for the misfortune of another, I hear pleasure and
satisfaction, as if the one condoling was really glad there was
something left to gain in his own world.”“In all my experience, however, Bankei’s voice was always sincere.
Whenever he expressed happiness, I heard nothing but happiness, and
whenever he expressed sorrow, sorrow was all I heard.”
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The Voice of Happiness
After Bankei had passed away, a blind man who lived near the master’s
temple told a friend: “Since I am blind, I cannot watch a person’s
face, so I must judge his character by the sound of his voice.
Ordinarily when I hear someone congratulate another upon his happiness
or success, I also hear a secret tone of envy. When condolence is
expressed for the misfortune of another, I hear pleasure and
satisfaction, as if the one condoling was really glad there was
something left to gain in his own world.”“In all my experience, however, Bankei’s voice was always sincere.
Whenever he expressed happiness, I heard nothing but happiness, and
whenever he expressed sorrow, sorrow was all I heard.”
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How Grass and Trees Become Enlightened
During the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven years; then he went to China and contemplated Zen for thirteen years more.
When he returned to Japan many desired to interview him and asked obscure questions. But when Shinkan received visitors, which was infrequently, he seldom answered their questions.
One day a fifty-year-old student of enlightenment said to Shinkan: “I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange.”
“Of what use is it to discuss how grass and trees become enlightened?” asked Shinkan. “The question is how you yourself can become so. Did you even consider that?”
“I never thought of it that way,” marveled the old man.
“Then go home and think it over,” finished Shinkan.
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David Lynch: Consciousness, Creativity and the Brain
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New Year’s Eve with Ajahn Brahm | 31 December 2024
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“The true purpose [of Zen] is to see things as they are, to observe things as they are, and to let everything go as it goes.”
— Shunryu Suzuki
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“The true purpose [of Zen] is to see things as they are, to observe things as they are, and to let everything go as it goes.”
— Shunryu Suzuki
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The Gates of Paradise
A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”
“Who are you?” inquired Hakuin.
“I am a samurai,” the warrior replied.
“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.”
Nobushige became so angry that he began to draw his sword, but Hakuin
continued: “So you have a sword! Your weapon is probably much too dull
to cut off my head.”As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!”
At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.
“Here open the gates of paradise,” said Hakuin.
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Guided Meditation | Ajahn Brahmali | 4 January 2025
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“Zen is not some kind of excitement, but concentration on our usual everyday routine.”
— Shunryu Suzuki
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Temper
A Zen student came to Bankei and complained: “Master, I have an ungovernable temper. How can I cure it?”
“You have something very strange,” replied Bankei. “Let me see what you have.”
“Just now I cannot show it to you,” replied the other.
“When can you show it to me?” asked Bankei.
“It arises unexpectedly,” replied the student.
“Then,” concluded Bankei, “it must not be your own true nature. If it were, you could show it to me at any time. When you were born you did not have it, and your parents did not give it to you. Think that over.”
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“In a recent Ditch the Label study, we spoke to 7,347 people about bullying. We asked respondents to define bullying and then later asked if, based on their own definition, they had ever bullied anybody. 14% of our overall sample, so that’s 1,239 people, said yes. What we then did was something that had never been done on this scale before; we asked them intimate questions about their lives, exploring things like stress and trauma, home lives, relationships and how they feel about themselves.”
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“In a recent Ditch the Label study, we spoke to 7,347 people about bullying. We asked respondents to define bullying and then later asked if, based on their own definition, they had ever bullied anybody. 14% of our overall sample, so that’s 1,239 people, said yes. What we then did was something that had never been done on this scale before; we asked them intimate questions about their lives, exploring things like stress and trauma, home lives, relationships and how they feel about themselves.”