TrueSelf
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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.
By ChatGPT
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“The privilege of a lifetime is to become who you truly are.”
— Carl Jung
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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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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